Our Zodiacal Hellenistic Mystery Calendar

Previously published with the title

On the Year as Cyclical Purification

or,

On a Unified Mystical Festival Calendar

Introduction

Religious Festival Calendars in the ancient Greek world varied greatly between cities. Modern practitioners are usually left between creating their own calendar, or using a readily-available reconstruction. At the time of writing this, a few such reconstructions stand out: one for the Attic festival calendar^[1], one for that of Delphi^[2], and one more broad^[3].

This calendar is greatly indebted to the both of those, as well as to one which was previously presented (and later unpublished) by Kallímakhos of HellenicGods.org^[4]. The framework which Kallímakhos presented names the months after the signs of the Zodiac. It is also philosophical in nature, and relies on some of his other ideas (which he removed from his website at the same time as the calendar)^[5]. It seems clear that Kallímakhos intended to present a static and unified calendar that was based on various historical data from Athens, Delphi, and Sparta, and which was further grounded in his own understanding of Orphism.

His philosophical framework and calendar are both fairly fleshed out and thoroughly intertwined, so it may have been that Kallímakhos chose to move away from them simply because he was unable in practice to fit it neatly into a static, unchanging calendar like the secular one in common use. However, the archived site does say that he had previously published a usable calendar, and that his calendar was always based on the one released by Hellenion, suggesting:

1. that while his website says the calendar is static, the actual calendar was lunisolar and calculated in a way similar to Hellenion,

and/or

2. that he was creating a rough calendar by placing events (most having been calculated by Hellenion) into his own (potentially static) Zodiacal year.

Even if the second point is true, the purpose of Orphicaeum's Zodiacal Hellenistic Mystery Calendar is to take up Khallimakhos' framework and apply it in a manner similar to the first point, so as to more closely align it with ancient calendars.

Thus, the calendar presented here is a synthesis of a reconstructed lunisolar calendar framework and the philosophical Zodiacal calendar originally presented by Kallímakhos, and the intention of this synthesis is to produce an accessible, cohesive, and philosophical Mystery Calendar which is fully compatible with reconstructed calendars.

First Principles

Before we are able to present the calendar, we must look first at the underlying principles of a lunisolar calendar as well as the philosophical framework presented by Kallímakhos and modified for our purpose.

A Lunisolar Calendar

Lunisolar calendars like the those used by the ancients utilize the New Moon to reconcile the Noumenia, or the beginning of each month. For the ancients, Noumenia was the first visible sliver of the Moon after what we today consider the Astronomical New Moon. Instead of waiting to visually reconcile our calendar, we have applied a rule which aims to approximate this and also account for the fact that ancients began the new day at sunset. Our general rule is to find the Astronomical New Moon. If it occurs before sunset on the same day in Athens, we add on day to get our Noumenia. If it occurs after sunset in Athens, we add two days.

In addition, they used the Solstices and Equinoxes as markers. For example, in ancient Athens and Delphi, as well as their modern recreations, the new year begins on the first Noumenia on or after the Summer Solstice. In Sparta, and for our calendar, the year begins a few months later with the first Noumenia on or after the Autumnal Equinox. Solar events ignore the earlier sunset rule and are placed on the calendar on the days that they are expected to occur.

In a lunisolar calendar reckoned this way, the number of New Moons between New Years determines whether or not any given year is a Leap Year: a regular year will have 12 months, while a Leap Year will have 13. In a Leap Year, the extra (intercalary) month is inserted in between months 3 and 4. In ancient calendars, this varied from city to city. An intercalary repeat of the third month was chosen to line up with reconstructed Athenian calendars, which insert a Poseidon II immediately following Poseidon.

According to Kallímakhos, "the Gates of Divinity are particularly open" and the "Aether is 'swollen'" on these days specifically:

• Summer Solstice
• Autumnal (Fall) Equinox
• Winter Solstice
• Vernal (Spring) Equinox
• Noumenia (New Moon)
• Dichomenia (Full Moon)

The ancient calendar was tied to the harvest season, and the seasonal cycle in general. For this reason, actual calendar calculation should take geographical location into account: in the Southern Hemisphere, the Winter Solstice takes place on the same day that the Summer Solstice does in the Northern Hemisphere. However, our calendar uses the Sun's Zodiacal position for naming the months, and those positions are the same everywhere on Earth. Due to this, the Zodiacal month names stay the same relative to the sun, and the reconstructed festival calendars and philosophical framework shifts with the seasons. For example, if you live in the Southern Hemisphere, your Autumnal Equinox is in March, and your year beginning with the equivalent of Athenian Pyanepsion and Delphic Heraios starts with Aries.

The Philosophical Framework

Kallímakhos makes each Olympian God the overseer of one of twelve "Natural Laws" of the Cosmos, and elsewhere he further ties each God & Law to a month. Beyond the laws and deity associations, Kallímakhos introduces a sort of cyclic triad, where each month is defined by one of the following, in order and repeating for all twelve:

• Energizing - Initiates action, introduces a new force
• Stabilizing - Brings order, structure to that new force
• Changing - Prepares established order for next cycle

Our calendar uses the above to make each year an allegory for the cultivation of the Soul, as well as a microcosm of the Universe and the Celestial Spheres through which the ascending Soul will travel. Similarly, as Herakles occupies a special place in Orphism, and because ancient authors tell us that the Labors of Herakles are allegories for the purification and ascent of the Soul, we have included them in our system as well.

While Kallimakhos frequently asserts a materialist viewpoint on his website, he nonetheless equates the ninth level with Oceanus, the river that encircles the world, and makes a clear demarcation between the first nine natural laws and the final three, which he refers to as being “in the divine world” even though his firmly-held belief is that there is no ‘other’ or ‘incorporeal’ world.

It should be noted that while the system inherited from Kallimakhos treats the cycle of a Soul’s ascent up to and beyond unity, the Herakles system only treats the initial, pre-death purification. So, while they are parallels and complement each other in our calendar, they should not be confused as wholly interchangeable.

Also given are each month's corresponding name in Attic and Delphic calendars. In pursuit of the stated goal, great effort has been made to include as many of their respective festivals as possible. With many of the included festivals, dates on which they were held do not survive and thus for our calendar must be chosen. With a few of them, the evidence is so scarce that the dates chosen are almost arbitrary. In each of these arbitrary instances, careful thought was given to meaningful placement. Sometimes the best justification was to pick the 7th of the month based on Orphic symbolism. That Orphic symbolism of the number 7 refers to the following:

• there are 7 Toys of Dionysus
• there are 7 strings on Orpheus' lyre
• there are 7 classical Planets
• Syncretism of Dionysus and Apollo; 7 is sacred to Apollo
• in Pythagoreanism, 7 is considered special: the only number under 10 which cannot be divided by another

The Calendar

This chart is a list of the months and each of their associations as mentioned in the First Principles section. Below, we briefly survey each month individually and provide an overview of their festivals.

Month 1

The first Noumenia on or after the Autumnal Equinox begins the first month in our Zodiacal Hellenistic Mystery Calendar. In the Northern Hemisphere, that is Libra, in the middle of September. In the Southern Hemisphere, it is Aries, in the middle of March.

This is the first Energizing month, representing the natural law of Movement, which is under the rule of Hestia: It is Hestia's fire that fuels Movement and brings an Energizing force to the beginning of the year, to our Soul, and to the Universe. As a microcosm of the Universe, this month represents the celestial sphere of the Moon, which is the first step on the ladder of ascension.

In the myth of Herakles' Labors, the first level of the Soul's purification and ascension is His task to kill the Nemean Lion; the Lion itself is a stand-in for the subconscious sabotage one unknowingly subjects oneself to. The Nemean Lion is so strong, the destructive power of unchecked behavior is so effective, that to handle it with tools is futile. It is only when Herakles strangles the Lion with His bare hands that He is able to defeat it, and only when He conquers it with its own claws, its own methods of attack, that He is able to retrieve its pelt and display this mastery for everyone to see.

Festivals in Month 1

Month 2

The second month is the first Stabilizing month, and represents the natural law of Life, under the rule of Ares. The previous Energizing brought Movement, and with it expansion and contraction, which are in strife. Ares rules over strife, and brings a Stability to the previously energized Movement in the year, in our Soul, and in the Universe, which instead of being in a chaotic state of strife, are all now pulsing with Life. This month represents the
sphere of Mercury, which is the second level of ascension.

The Second Labor of Herakles is to kill the Lernaean Hydra, which is a stand-in for one's insatiable or addictive appetites. Just as every Hydra decapitation results in two more heads, so too does the cutting-off of one bad habit introduce others in its place. It is not enough to simply decapitate the Hydra, to simply address the symptoms of an issue; instead, one must cauterize the wound, confront the root cause of it. If an issue is handled properly and with due respect, there can be nothing left from which other issues could sprout.

Festivals in Month 2

Month 3

The third month of the year, the first Changing month, represents the natural law of Energy, under the rule of Artemis. Born of the order placed over opposites by Ares in the Stabilizing of Scorpio, what was once Movement has become Life and is now in dependent on sustenance. Artemis, with her bow, pulls the arrow of Life back, Changing it and filling it now with the Energy required to shoot forward on its journey. This month represents the sphere of Venus, the third level of ascension.

The Third Labor of Herakles is to capture the Ceryneian Hind, Artemis' sacred golden-antlered stag, without harming it. In the myth, this task took Herakles a full year to complete. This myth, and especially the requirement to not harm the Hind, is symbolic of driving out fear, and the patience and reverent gentleness one must cultivate in order to do so. Anybody could've killed a stag, and anybody can be quick and indiscriminate. Only someone who has mastered their fear, and being patient and gentle, can complete the task: do no harm.

Festivals in Month 3

Month 4

The fourth month resets to Energizing. It represents the natural law of Form, under rule of Hephaestus. The Year, the Universe, the Soul, the arrow filled with Energy by Artemis in the Changing of last month, is now red hot. Hephaestus pulls it from his Energizing forge and hammers it against his anvil. Day by day, blow by blow, He gives it Form. The forge represents the fourth level of ascension, which is the sphere of the Sun.

The Fourth Labor of Herakles is to capture the Erymanthian Boar alive. The boar, wild and wrathful, represents untamed rage. Herakles shouts at the boar before ultimately burying it deep in snow to trap it. The requirement to capture the boar alive suggests that rather than completely extinguish our anger, it is best to tame it and direct it toward productive outlets.

Festivals in Month 4

Month 5

The fifth month is the second Stabilizing month, representing the natural law of Attraction under the rule of Hera. Hera, whose domain is marriage, seeks to unify the opposites present in all things. What Hephaestus has given Form is now imbued by Hera with a natural Attraction, further Stabilizing it. This month represents the sphere of Mars, the fifth level of ascension.

The Fifth Labor of Herakles is to clean the Augean Stables in a single day. This is, by all estimates, an impossible task: King Augeas housed over one thousand cattle in these stables, and he had neglected to shovel them out for over thirty years. The dung neglected by Augeas is a stand-in for the filth accumulated by the Soul in its mortal life. Herakles' act of diverting rivers to clean the stables instead of shoveling them is symbolic of the fact that, rather than chipping away at impossible solutions, one should be open to the flow of divine influence and confident in its all-powerful nature.

Festivals in Month 5

Month 6

Sixth is the the second Changing month, and it represents the natural law of Progress, which is under the rule of Poseidon. The Soul, the Universe, the year, is at the halfway point in its journey. Because of the Attraction given to it by Hera, it is able to make Progress toward ultimate harmony. This month represents the sphere of Jupiter, which is the sixth level of ascension.

Herakles' Sixth Labor is to eradicate the Stymphalian Birds, sacred to Ares. The birds, with their sharp metallic feathers, are a stand-in for negative or harmful thoughts, and their dark, swampy home symbolizes the subconscious. Herakles' scares the birds into the air with a rattle given to him by Athena, sure to shoot down those he is able to. From this, we learn that the work at this level is to hunt down the negative barbs still lurking in one's subconscious, bring them into the light of day, and shoot them down or drive them off.

Festivals in Month 6

Month 7

The seventh month is the third Energizing month, which represents the natural law of Interaction and is under the rule of Athena. The Soul, the Universe, and the Year, leaving the previous sphere of Jupiter and the law of Progress, are bound together into Interaction due to a Energizing by Athena. The seventh level of ascension is the sphere of Saturn.

The Seventh Labor of Herakles is to capture the Cretan Bull. The Cretan Bull is the father of the Minotaur, and is a stand-in for the Soul's untamed lust and generative passions. It is the first Labor to take place outside the Peloponnesian peninsula, and Herakles asks King Minos for help in capturing it, which Minos refuses. This suggests that these were subconscious or foreign passions, similar to the Stymphalian Birds, and that the only way to confront them is alone and head-on. Herakles captures the bull alive, suggesting again that one should not eradicate these feelings completely but tame them and turn them toward the Good.

Festivals in Month 7

Month 8

Eighth is the third Stabilizing month, which represents the natural law of Harmony under the rule of Aphrodite. In this Stabilizing month, Aphrodite brings Harmony to all things. The eighth level of ascension is the sphere of Ouranos, sometimes known as the Firmament. Symbolically, the Firmament is the outermost limits of the Cosmos; it is the shell or dome which contains every material thing and in which are planted all the fixed stars and constellations.

For his Eighth Labor, Herakles must steal the Mares of Diomedes. These are four horses, but they are fire-breathing and man-eating. Because these horses have an unnatural and destructive diet, their demeanor has become unnatural and destructive; they terrorize Thrace and are kept shackled in chains. To calm them sufficiently, or completely in some versions of the myth, Herakles feeds Diomedes to them. This myth tells us that in order to conquer one's own unnatural and destructive demeanors, one must destroy the source that feeds them.

Festivals in Month 8

Month 9

The ninth month is the third month of Changing. It represents the natural law of Freedom, under the rule of Apollo old. Apollo takes the Year, the Universe, and the Soul, previously given Harmony by Aphrodite, Changing it into a state that can only be described by its total Freedom from the previous eight Cosmic spheres. The ninth level of ascension is the sphere of Nous. Nous is usually called "the Divine Mind" or "the Cosmic Intelligence", and it is the first emanation of the One.

The Ninth Labor of Herakles is to retrieve the Belt of Hippolyta. Hippolyta, at the request of Herakles, is willing to simply hand it over to Him. However, Hera disguises Herself and convinces the Amazons otherwise, suggesting that the Labor here is to carefully navigate social issues like rumor, division, and misunderstanding. Ultimately, Herakles must kill Hippolyta to retrieve the belt. This tells us that although one should try to remain neutral, neutrality should not come at the expense of one's Soul, and indeed one should remain ready to fight for its integrity even if it means destroying friendships.

Festivals in Month 9

Month 10

Tenth comes the final Energizing month, representative of Movement in the Divine World under the rule of Hermes. The Year, the Universe, and the Soul, having achieved Freedom and risen to the Divine Mind, is now guided by Hermes across the threshold to Movement in the Divine World.

Herakles' Tenth Labor is to obtain the Cattle belonging to the Giant Geryon. The Giant himself is a stand-in for greed and possessive materialism, and the Cattle represent his material wealth. Geryon hoards his wealth in isolation at the edge of the world, suggesting that the Soul's learned materialism only serves to isolate it from its true purpose. One must learn not to hoard possessions in excess and isolation, but to curate only those material attachments which best serve one's ascent.

Festivals in Month 10

Month 11

Eleventh is the final Stabilizing month, representative of Life in the Divine World under the rule of Zeus. The Soul, the Universe, and the Year have been guided by Hermes to Zeus, King of All, for Life in the Divine World.

The Eleventh Labor of Herakles is to pick Golden Apples from a garden guarded by the Hesperides. The tree bearing the Golden Apples is guarded by a dragon. This dragon symbolizes the limits of mortal knowledge, and the Golden Apples represent true, divine knowledge or Gnosis. But Herakles does not collect the Apples himself: He shoulders the burden for which Atlas is usually responsible, freeing Atlas up to grab the Apples on his behalf. This suggests that it is not simply by demanding or taking that one can gain true Gnosis, but rather that it is by recognizing one's own limits and how one may best fit into shouldering the burdens of the Cosmos that one can expect Nature to deliver Gnosis to oneself.
However, Atlas tries to fool Herakles into shouldering his burden forever: one must not lose sight of one's purpose, lest they shoulder more than their fair share of burden.

Festivals in Month 11

Month 12

The twelfth and final month of our Zodiacal Mystery Calendar is the last Changing month, representative of Energy in the Divine World under the rule of Demeter. Zeus, before he can grant the Soul, the Universe, and the Year its closure and new life, presents it to Demeter to fill it with Energy in the Divine World.

Herakles' Twelfth and final Labor is to confront, capture, and return with the gatekeeper of Hades, the three-headed guard dog Cerberus. This myth symbolizes one's own inevitable confrontation with death itself: in this myth, Herakles willingly descends into Hades while he is alive to retrieve Cerberus. He does not wait for death to come naturally to embrace that it is inescapable. The threshold between this world and the next seems to us to be as terrifying as a gigantic three-headed hell-hound, and the realm that Cerberus so fervently protects is unknowable beyond him. By marching straight to the gates of Hades to confront and retrieve Cerberus, Herakles demonstrates that one must confront one's fear of the unknown, and especially the ultimate fear of Death, before one's journey is complete.

Festivals in Month 12

References

Hellenion

Calendar; Pompaia, Plerosia, Asclepia, Plynteria, Herakleia

Pytho

Calendar; Alkesippeia, Herois, Heraia, Dadaphoria, Charilla, Poitropia, Eukleia, Artamitia, Laphria, Theoxenia, Telkhinia, Dioscuria, Megalartia, Herakleia, Septerion, Apellai, Daphnephoria, Pythia, Boukatia

Paian

Speculative Dates, Months Across City-States

Kallímakhos

Hellenic Zodiacal Calendar, Natural Laws of the Olympians

Footnotes