7 of October-Going Forth of Aset
8-Procession of Aset and Appearance of Aset
8-Procession of Aset, Her heart is pleased; Inheritance is given to Her son, Heru
17-Lamentations of Aset and Nebet Het
17 to 20-Festival of Aset, with the Beautiful Throne (Isis Nepherses)
20-Procession of the Lights of Aset and Sacrifice to Aset/Lampadeia
24-Procession of Aset and Appearance of Aset and Nebet Het in Jubilation
28 to 31 October-Festival of Aset/Isia
Here is a list of the festivals of the Goddess Aset for the month of 2nd Akhet/September.
3-Feast of Weret Hekau
6-Feast of Aset and Festival of Aset, the Great, Lady of the Two Lands
6-Aset places the Amulet upon Herself for She is Pregnant with Heru-sa-Aset
7 of September-Festival and Procession of Aset
11-Festival of Aset
15-Feast of Aset
20-23-Festival of Aset
The Two Endure
With Wesir, with Ra
So too shall you.
Endure through this hardship
this trial of faith.
You will come out of this stronger than you were
More sure of yourself and where you stand.
We love you, dear child.
We love you.
And nothing will take that away.
This is a 14 inch statue of Yemaya. It is used and in great condition.
It is for sale for $80.00 (free shipping).
I’m selling it for $70.00 (free shipping).
I contributed the “Appendix B: Epithets and Cult Sites of Poseidon” to this anthology.
You can find more information about this book here: From the Roaring Deep
You can purchase it from the Neos Alexandria store here: From the Roaring Deep
You can purchase it from Amazon here: From the Roaring Deep
This is my festival calendar specifically for Aset.
1-New Year; Feast of Aset
1 to 15-Manifestation Feast of Every God and Every Goddess
2-Festival of the Birth of Aset
3-Festival of the Birth of Aset/Amesysia
4-Festival of the Birth of Aset
6-Day of Renewal
8-Festival of the Birth of Aset/Amesysia
10-Appearance and Procession the Night of Aset; Festival and Procession of Aset
11-Procession of Aset
12-Appearance and Procession of Aset
12 of August-Festival of the Lights of Aset/Lychnapsia
19-Procession and Purification of Aset, of the Beautiful Arms (Isis Nephremmis) and Heru-sa-Aset (Harpokrates)
20-Feast of Aset-Renenutet, Sobek and Heru-sa-Aset
22-Speech of Weret Hekau
25-Festival of the Birth of Aset
26-Feast of Aset, the Eldest Sister/Shemsety
27 of August-Festival of the Birth of Aset/Amesysia
28 to 30 of August-Festival of the Birth of Aset
Today is the Birth of Aset Festival on the Kemetic Orthodox Festival Calendar. Aset is the Mistress of Magic, the Queen of Heaven, the Mother of God and the Fiercely Bright One.
Here is a wonderful post by Aset’s Birth: Day of Readying Terror.about this festival here:
Light candles for Her. Give offerings to Her. Sing Her praises. Recite Her prayers and hymns.
Hail Lady Aset, Mistress of Magic. Dua Aset!
Today is Set’s Birthday on the Kemetic Orthodox Calendar.
I have lit His candle and said his prayer as I did for Wesir and Heru Wer the two days prior.
Saryt, a talented musician, singer, and sculptor has written and sang two songs dedicated to Set. I would like to share them with you on His birthday.
Dua Set by Catfolk
Walk Forth in Strength by Catfolk
Dua Set! Happy Birthday to the Red Lord!
Athena’s Relationships with Other Gods and Goddesses
Relationship with Zeus
At Athena’s birth, she sprung forth from Zeus’s head in full armor, her war cry resounding through the Heavens and Earth. Zeus bestowed upon her these honors: his Aegis and she alone save Zeus can wield the power of the Thunderbolt.
Both of them can bring storms to those at sea. Zeus and Athena shared many epithets and spheres of expertise.
Deacy states them as (Athena/Zeus):
Savior (Soteria/Soter), Of the Council (Boulaia/Boulaios), Of the Olive Tree (Moria/Morios), Founder of the City (Archegetes/Archegetis), Of the City (Polias/Polieus) and patrons of Phratries (Phratria/Phratrios) (1).
Relationship with Hera
Hera as the wife of Zeus would be Athena’s “Mother” (Step-Mother in our parlance). In Hera’s Temple at Olympia there was a statue of Athena wearing a helmet and carrying a spear and shield (2). Within the Illiad, Hera’s dress was hand woven by Athena for her (3).
At the Proteleia Festival, a Priestess of Athena gave Athena a sacrifice or offering to aid in the marriages, fertility and childbearing of young brides. Hera as the Goddess of Marriage par excellence would have most likely been given a sacrifice as well (4). This is an example of where their cults may have intersected.
Both Goddesses are also patrons of housewives, domestic work and the tending of the home.
Relationship with Ares
Athena is a deity of war. She is both the goddess of just war and the horrors of war. Ares is the god of war, par excellence, while Athena is a goddess of war when it is necessary. She is the goddess of war and has many other attributes. At Olympia, Athena Hippia and Ares Hippios were honored together as deities associated with horses (5). Both of these deities were associated with war. Athene was more associated with just or defensive war, while Ares was more linked to the bloodshed, carnage and chaos of war.
Relationship with Hygeia
Pausanias in his Description of Greece mentions that the goddess Hygeia (Health) is the daughter of Asklepios (Healing God) and Athena Hygeia (Health) (6).
Relationship with Poseidon
Both Athena and Poseidon wanted Athens to be their patron city. Each offered a gift to the city, Poseidon offered a body of water and Athena planted the first olive tree. The sea water would offer fish and some shipping expeditions at certain times of the year, and Athena’s olive tree would offer fruit, oil and wood. Athena was awarded the city. In anger, Poseidon flooded the plains (7). In another version of this myth, Poseidon offered the horse instead of the sea. He still lost to Athena (8).
On the Hill of Kolonos, Poseidon Hippios and Athena Hippia were worshipped together as deities related to horses (9). In one Libyan myth, Athena was blue-eyed as she was the daughter of Poseidon and Lake Tritonis (10).
Athena’s maritime attributes include building of ships, piloting vessels and navigation (11). She could brew up storms upon command; she destroyed ships returning from Troy after they had committed sacrilege in her temple (12).
Relationship with Hephaistos
Athena was a goddess who weaved her own clothing. As the patron of women who worked at the loom, she aided women in domestic chores in their homes or those who sold their woven crafts at the market (13). Hephaistos on the other hand was a god of the forge, metal working and smiths.
According to Deacy, the difference between Athena and Hephaistos was that the goddess’s crafts were made from wool and other animal parts while Hephaistos’s crafts were things made in a forge. They share a festival (the Chalkeia) where they are honored together as Holy Powers associated with blacksmiths and artisans (14).
Relationship with Hestia
Athene was associated with the work women did in the home. Hestia is the goddess of the home and hearth itself. These two have over-lapping influence here.
Both Goddesses had fires associated with them. Athena’s cult also contained a flame within an eschara vessel which was re-lit by a Priestess every day. The difference here between flame of Hestia and this flame of Athena was that Hestia’s was a perpetual flame while Athena’s was re-kindled daily (15). Also Athena’s name may mean “vessel containing a flame” which is what an eschara does while Hestia’s name means “hearth” which is where the fire was lit in the home (16).
Relationship to Erichthonois
After being rejected by Aphrodite, Hephaistos tried to have sex with Athena. His sperm ended up on her leg. In disgust, she wiped it off with some wool and threw it to the ground. In some versions of the story, the goddess Gaia came up from the earth and gave the baby Erichthonois to Athena. Athena gave him to some of her priestesses to raise in Athens. Erichthonois was kept in a box with a snake; the Priestesses were never to open it. Athena was trying to make her son immortal. Two of the priestesses opened the box.
The two women who opened the box were either killed by the snake or were driven mad by the goddess herself and flung themselves off the Akropolis (17). Athena then raised the child in her own temple. According to myth, Erichthonois placed the first statue of the goddess there and founded the festival of Panathenaia for Athena (18).
There was a snake-spirit who was the guardian of the Akropolis. Each month he was given a honey-cake to elicit his protection. There is a statue of Athena with a serpent. This serpent is believed to be the guardian-spirit.
Pausanias describes the snake of Athena Parthenos statue as Erichthonois. Erichthonois was both a ancestor raised by Athena and an guardian serpent spirit of the Akropolis who was petitioned to for protection (19).
Relationship with Hades
In the town of Koroneia in Boeotia, Athene was worshiped with Hades. Strabo says that it came about because of a spiritual or religious mystery. And in Plato’s Laws, the Athenian names Athena as “our Kore and Despoina” which means “our Persephone” (20). Kerenyi also states that both Persephone and Athena are associated with the pomegranate (21).
(1) Deacy, Susan. Athena. (Routledge, 2008), 78-79.
(2) Pausanias, Description of Greece 5. 17. 2
(3) Neils, Jenifer. “Pride, Pomp and Circumstance,” in Worshiping Athena: Panathenaia and Parthenon. University of Wisconsin Press, 1996), 196-197.
(4) Connelly, Joan Breton. Portrait of a Priestess: Women and Ritual in Ancient Greece. (Princeton University Press, 2007), 200.
(5) Kerenyi, Karl. Athene: Virgin and Mother in Greek Religion. Translated by Murray Stein. (Spring Publications, 1988), 46.
(6) Pausanias. Description of Greece: Books 1-2. translated by W. H. S. Jones. (Loeb Classical Library, 1918; Harvard University Press, reprint), 117.
(7) Deacy, Susan. Athena. (Routledge, 2008), 79-80.
(8) Kerenyi, Karl. Athene: Virgin and Mother in Greek Religion. Translated by Murray Stein. (Spring Publications, 1988), 46.
(9) Kerenyi, Karl. Athene: Virgin and Mother in Greek Religion. Translated by Murray Stein. (Spring Publications, 1988), 46.
(10) Pausanias. Description of Greece: Books 1-2. translated by W. H. S. Jones. (Loeb Classical Library, 1918; Harvard University Press, reprint), 75. 1.14.6; Pausanias says that this was at a Temple of Hephaistos where the statue of Athena had blue eyes.
(11) Deacy, Susan. Athena. (Routledge, 2008), 49.
(12) Deacy, Susan. Athena. (Routledge, 2008), 49.
(13) Deacy, Susan. Athena. (Routledge, 2008), 51.
(14) Deacy, Susan. Athena. (Routledge, 2008), 52-53.
(15) Kerenyi, Karl. Athene: Virgin and Mother in Greek Religion. Translated by Murray Stein. (Spring Publications, 1988), 35.
(16) Kerenyi, Karl. Athene: Virgin and Mother in Greek Religion. Translated by Murray Stein. (Spring Publications, 1988), 30.
(17) Deacy, Susan. Athena. (Routledge, 2008), 80-83.
(18) Deacy, Susan. Athena. (Routledge, 2008), 85.
(19) Deacy, Susan. Athena. (Routledge, 2008), 88.
(20) Kerenyi, Karl. Athene: Virgin and Mother in Greek Religion. Translated by Murray Stein. (Spring Publications, 1988), 32.
(21) Kerenyi, Karl. Athene: Virgin and Mother in Greek Religion. Translated by Murray Stein. (Spring Publications, 1988), 31-32.
Hymn to Athena
Daughter of ægis-bearing Jove, divine,
Propitious to thy vot’ries prayer incline;
From thy great father’s fount supremely bright,
Like fire resounding, leaping into light.
Shield-bearing goddess, hear, to whom belong
A manly mind, and power to tame the strong!
Oh, sprung from matchless might, with joyful mind
Accept this hymn; benevolent and kind!
The holy gates of wisdom by thy hand
Are wide unfolded; and the daring band
Of earth-born giants, that in impious fight
Strove with thy fire, were vanquish’d by thy might.
Once by thy care, as sacred poets sing,
The heart of Bacchus, swiftly-slaughter’d king,
Was sav’d in æther, when, with fury fir’d,
The Titans fell against his life conspir’d;
And with relentless rage and thirst for gore,
Their hands his members into fragments tore:
But ever watchful of thy father’s will,
Thy pow’r preserv’d him from succeeding ill,
Till from the secret counsels of his sire,
And born from Semele through heav’nly fire,
Great Dionysius to the world at length
Again appear’d with renovated strength.
Once, too, thy warlike axe, with matchless sway,
Lopp’d from their savage neck the heads away
Of furious beasts, and thus the pests destroy’d
Which long all-seeing Hecate annoy’d.
By thee benevolent great Juno’s might
Was rous’d, to furnish mortals with delight:
And through life’s wide and various range ’tis thine
Each part to beautify with arts divine:
Invigorated hence by thee, we find
A demiurgic impulse in the mind.
Towers proudly rais’d, and for protection strong,
To thee, dread guardian, deity belong,
As proper symbols of th’ exalted height
Thy series claims amidst the courts of light.
Lands are belov’d by thee to learning prone,
And Athens, O Athena, is thy own!
Great goddess, hear! and on my dark’ned mind
Pour thy pure light in measure unconfin’d;—
That sacred light, O all-protecting queen,
Which beams eternal from thy face serene:
My soul, while wand’ring on the earth, inspire
With thy own blessed and impulsive fire;
And from thy fables, mystic and divine,
Give all her powers with holy light to shine.
Give love, give wisdom, and a power to love,
Incessant tending to the realms above;
Such as, unconscious of base earth’s control,
Gently attracts the vice-subduing soul;
From night’s dark region aids her to retire,
And once more gain the palace of her sire:
And if on me some just misfortune press,
Remove th’ affliction, and thy suppliant bless.
All-saving goddess, to my prayer incline!
Nor let those horrid punishments be mine
Which guilty souls in Tartarus confine,
With fetters fast’ned to its brazen floors,
And lock’d by hell’s tremendous iron doors.
Hear me, and save (for power is all thy own)
A soul desirous to be thine alone.
and found here: