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the dark of
    the moon, which is known as the Hekate Dephinion. This
    time was sacred to the goddess Hecate. The following day,
    when the moon can first be seen as a slender crescent in the
    evening sky, is known as the Noumenia, when offerings are
    given to all of the Hellenic gods, but in particular to Selene, Apollo, Hera, Hermes and to the household’s ancestors.
    The day following this is the day sacred to the Agathos
    Daemon. Irisa describes this as, “The spirit that resides in
    your home, most commonly viewed as a snake, the ancient
    symbol of healing. Typically a libation is given to the Agath-
    os Daemon honoring its place in the home.” The name
    Agathos Daemon simply means “noble spirit”.
    The third day after the new moon is sacred to the goddess
    Athena, and the day after that to both Aphrodite and Her-
    mes. Days six and seven are sacred to Artemis, then Apollo.
    The eighth day after the new moon is sacred to the god Pose-
    idon.
    At the full moon, the goddess Selene is again honored.
    Each of the Hellenic months is sacred to an Olympian
    god or goddess. At the beginning of the month, at the Nou-
    menia, Irisa gives a libation to that month’s honored deity.
    In Athens the year began when the new moon was first seen
    after the summer solstice. This signaled the month of Heka-
    tombaion, which is sacred to Athena. During this month the
    people of Athens celebrated the Panathenaia, a festival hon-
    oring the goddess of their city that usually came near the end
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    the sacral calendar
    of July. Irisa describes the Panathenaia as “a time of libations games and feasting”.
    The next month is Metageitnion, the month sacred to the
    god Hermes. A minor festival known as the Hera Thelchin-
    ia falls on the twentieth day of the month. This is celebrated
    by Hellenic Pagans today with incense, hymns and libations
    to the goddess Hera.
    Following this is Boedromion, a month sacred to both
    Demeter and Persephone. Five days after the new moon
    during this month is the Genesia, a day to honor the dead,
    especially those who died in battle.
    The month of Pyanopsion brings a festival called the
    Thesmophoria which begins on the eleventh day of the
    month. This is usually celebrated by Hellenic women as a
    three day festival, although Irisa tells me that some sourc-
    es describe it as originally being a five day festival. Wheth-
    er three days or five, it is a women’s festival. The rites involve fasting (except for pomegranate seeds), a torch ceremony
    and a feast at the end.
    Maimakterion is a month where nothing much seems to
    take place in the way of festivities. Historically, there was a feast during the latter part of the month called the Pompaia,
    dedicated to Zeus, but little is known about it, and it is not
    widely observed by contemporary Hellenes.
    The sixth month is Poseideion, which, despite its name,
    is sacred to Dionysus. You would think that a month called
    Poseideion would be sacred to Poseidon, but those crazy
    Greeks sometimes had inscrutable ideas. On the twenty sixth
    day of the month is a festival called the Haloa, sacred to both Demeter and Dionysus, and celebrated with much revelry.
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    the sacral calendar
    The people in Athens had a minor celebration at this time
    called the “Rural Dionysus”, to distinguish it from the Great-
    er Dionysus festival that takes place in the month of Elaphe-
    bolion. During the Rural Dionysus a statue of the god was
    symbolically carried into the city. This event was followed by
    feasting and singing.
    The month of Gamelion falls in January and February,
    and is sacred to the goddess Hera. On the twenty sixth day of
    the month a festival called the Gamelia celebrates the mar-
    riage of Hera and Zeus, as well as the coming of spring and
    new beginnings.
    This is followed by Anthesterion, a month sacred to Aph-
    rodite. It is notable for its Anthesteria, or “Festival of Flowers”, a three day celebration which does not seem to actually
    have much to