Ancient greek worship - Part 1

Public Worship of the Ancient Greeks and Romans Temples In very remote times, the Greeks had no shrines or sanctuaries devoted to public worship, but performed their devotions beneath the vast and boundless canopy of heaven, in the great temple of nature itself. Believing that they are divinities thrown above the clouds, pious worshippers naturally sought the highest available points in order to place themselves in the closest communion possible with their gods. Hence, the summits of high mountains were selected for devotional purposes, and the more exalted the rank and importance of the divinity invoked, the more elevated was the site selected for his or her worship. But the inconvenience attending this mode of worship gradually suggested the idea of erecting edifices which would afford means of shelter from the inclemency of the weather. These structures were, in the first instance, of the most simple form, and without decoration. But when, with the progress of civilization, the Greeks became a wealthy and powerful people, see footnote 189, temples were built and adorned with the greatest splendor and magnificence, talent, labor, and wealth being lavished unsparingly on their erection and decoration. Indeed, so massively were they constructed that some of them have, to a certain extent, withstood the ravages of time. The city of Athens, especially, contains numerous remains of these buildings of antiquity. On the Acropolis we may still behold, among other monuments of ancient art, the temple of Athena Polias and that of Theseus, the latter of which is the most entire ancient edifice in the world. In the island of Delos also are to be seen the ruins of the temples of Apollo and Artemis, both of which are in a wonderful state of preservation. These ruins are most valuable, being sufficiently complete to enable us to study, by their aid, the plan and character of the original structure. Among the Lacedaemonians, however, we find no vestiges of these stately temples, for they were especially enjoined by a law of Lysergus to serve the gods with as little outlay as possible. When the great lawgiver was asked the reason of this injunction, he replied that the Lacedaemonians, being a poor nation, might otherwise abstain altogether from the observance of their religious duties, and wisely added that magnificent edifices and costly sacrifices were not so pleasing to the gods as the true piety and unfeigned devotion of their worshippers. The most ancient temples known to us served a double purpose. They were not only consecrated to the service of the gods, but were at the same time venerable monuments in honor of the dead. Thus, for instance, the temple of Pallas Athene, in the tower of the city of Larissa, served as the sepulchre of Acrisius, and the Acropolis at Athens received the ashes of Cecrops, founder of the city. A temple was frequently dedicated to two or more gods, and was always built after the manner considered most acceptable to the particular divinities to whom it was consecrated, for just as trees, birds, and animals of every description were held to be sacred to certain deities, see footnote 190, so almost every god had a form of building peculiar to himself which was deemed more acceptable to him than any other. Thus, the Doric style of architecture was sacred to Zeus, Eris, and Heracles, the Ionic to Apollo, Artemis, and Dionysus, and the Corinthian to Hestia. In the porch of the temple stood a vessel of stone or brass containing holy water, which had been consecrated by putting into it a burning torch taken from the altar, with which all those admitted to take part in the sacrifices were besprinkled. In the inmost recess of the sanctuary was the most holy place, into which none but the priests were suffered to enter. Temples in the country were usually surrounded with groves of trees. The solitude of these shady retreats naturally tended to inspire the worshipper with awe and reverence, added to which the delightful shade and coolness afforded by tall leafy trees is peculiarly grateful in hot countries. Indeed, so general did this custom of building temples in groves become, that all places devoted to sacred purposes, even where no trees existed, were called groves. That this practice must be of very remote antiquity is provided by the biblical injunction, having for its object the separation of the Jews from all idolatrous practices, Thou shalt not plant thee a grove of trees near unto the altar of the Lord thy God. Statues The Greeks worshipped their gods without any visible representations of them until the time of sea-crops. The most ancient of these representations consisted of square blocks of stone upon which the name of the deity intended to be represented was engraved. The first attempts at sculpture were rude stalks with a head at one end and a shapeless trunk at the other, tapering slightly down to the feet, which, however, were not divided, the limbs being in no way defined. But the artists of later times devoted all their genius to the successful production of the highest ideals of their gods, some of which are preserved to this day and are regarded as examples of purest art. See footnote 191. On a pedestal in the center of the edifice stood the statue of the divinity to whom the temple was dedicated, surrounded by images of other gods, all of which were fenced off by rails. Altars The altar in a Greek temple, which stood in the center of the building and in front of the statue of the presiding deity, was generally of a circular form and constructed of stone. It was customary to engrave upon it the name or distinguishing symbol of the divinity to whom it was dedicated, and it was held so sacred that if any malfactor fled to it, his life was saved from his pursuers, and it was considered one of the greatest acts of sacrilege to force him from this asylum. The most ancient altars were adorned with horns, which in former times were emblems of power and dignity, as wealth and consequently importance consisted among most primitive nations in flocks and herds. In addition to those erected in places of public worship, altars were frequently raised in groves, on highways, or in the marketplaces of cities. The gods of the lower world had no altars whatever, ditches or trenches being dug for the reception of the blood of the sacrifices offered to them. Priests In ancient times, the priests were recognized as a special social caste and were distinguished not only by their sacerdotal vestments, but also by their piety, wisdom, and blameless life. They were the chosen mediators between gods and men and offered prayers and sacrifices in the name of the people whom they also instructed as to what vows, gifts, and offerings would be most acceptable to the gods. See footnote 192. Every deity had a different order of priests consecrated to his worship, and in every place a high priest was appointed, whose duty it was to superintend the rest of his order and also to carry out the more sacred rites and religious observances. Priests and priestesses were permitted to marry, but not a second time. Some, however, voluntarily adopted a life of celibacy. Sacrifices There is no doubt that a feeling of gratitude to the gods for their protecting care and the abundance with which they were believed to bless mankind has induced men of all nations and in all countries to feel a desire to sacrifice to their divinities some portion of the gifts so generously lavished upon them. Among the Greeks, sacrifices were of various kinds. They consisted of freewill offerings, propitiatory offerings, etc. Freewill offerings were grateful acknowledgments for benefits received and usually consisted of the first fruits of the field or the finest of the flocks and herds, which were required to be without spot or blemish. Propitiatory offerings were brought with the object of appeasing the anger of the gods. In addition to those above enumerated, sacrifices were made either with a view of obtaining success in an enterprise about to be undertaken or in a fulfillment of a vow or at the command of an oracle. Every sacrifice was accompanied by salt and also by a libation, which usually consisted of wine, the cup being always filled to the brim, indicating that the offering was made without stint. When sacrificing to the infernal gods, the cup containing the libation was filled with blood. The animals offered to the Olympian divinities were white, whilst those to the gods of the lower world were black. When a man offered a special sacrifice for himself or his family, it partook of the nature of his occupation. See footnote 193. Thus a shepherd brought a sheep, a vine-grower his grapes, and so forth. But in the case of public sacrifices, the supposed individuality of the deity was always consulted. For instance, to Demeter a sow was offered because that animal is apt to root up the seed corn, to Dionysus a goat, on account of its being destructive to vineyards, etc. The value of offerings depended greatly upon the position of the individual, it being regarded as a contempt of the gods for a rich man to bring a sordid offering, whilst from a poor man the smallest oblation was considered acceptable.