The Noumenia & Agathos Daimon
Rituals to Honor the Hearth Deities at the Sighting of the Waxing Light
Following Hekate’s Deipnon, the Noumenia and Agathos Daimon welcome in the new month. This period of three days was a major ceremonial observance for householders to ensure the continued sustenance, prosperity and protection of the entire family and community.
These hearth ceremonies began with Hekate’s Deipnon on the night of the dark moon which was considered to be the end of the lunar month but today is known as the ‘new moon’. The first sliver of the waxing crescent light begins to appear as early as 15.5 hours after the new moon and this was regarded by the ancients as the first day of the new month, the Noumenia. On the Noumenia, the household gods were venerated by offering them food and drink, adorning the abode with fresh cut flowers and feasting together as a family.
As the waxing crescent moon continues to gain in light (usually into the second day following the new moon), the third day of the hearth ceremonies was held. This finale was referred to by the name of the spirits being honored on that day, the Agathoi Daimones. The rituals of the Agathos Daimon consists of making offerings of fruit, grains, honey, olive oil, libations of water and wine, and fumigations of frankincense to the Agathoi Daimones: the Agathos Daimon and Agathos Tyche.
The Hearth Gods venerated on the Day of the Noumenia:
Hestia (deity of the hearth)
Zeus Ktesios (deity of the household goods)
Zeus Erkeios (deity of the home’s enclosure)
Gods who protect the home from external calamities:
Hermes
Hekate
Apollon Agyieus
Also venerated on the Noumenia:
Benevolent Ancestors
The Spirits venerated on the Day of the Agathos Daimon:
Agathoi Daimones Tyche & Daimon (noble guardian spirits of the family and home)
Astrological Housekeeping: Performing the Noumenia and Agathos Daimon Ceremonies as 11th/5th House Remediation and Fortification
In our time we have come to redefine the family home. Our household may be composed of our closest friends and comrades who we call ‘family’ by choice. Our hearth may or may not include children and elders. The monthly household ceremonies can serve to strengthen one’s blood or chosen family and protect the residence from external and internal conflict and harm. These rituals also fortify the natal promise of the 11th and 5th houses and remediate the planetary ruler of these if they happen to be afflicted. Let’s explore…
For our ancient ancestors, the planetos (wandering stars) and asteria (fixed stars) were not mere abstract objects in the sky. Across sky-watching cultures, the planets and stars were deified as the gods themselves. Daimons (spirits) were discerned and identified through the Lots which were cast by measuring arc distances between the planets or principal lots. The entire sky was scried for meaning and guidance. Not surprisingly many deities and daimons would be worshipped and venerated during the observed cyclical phenomena of the heliacal rising of the stars, celestial transits and the lunar phases.
The Agathos Daimon was a predominant metaphysical concept to ancient Greeks and Mediterranean peoples. The term comes from ἀγαθός δαίμων, which translates to “noble” (ἀγαθός, agathos) “spirit” (δαίμων, daimon). The Agathos Daimon was imbued in many facets of the mundane, serving as a guardian spirit for individuals, the family and the greater community. At the start of every month the household ceremonies would reach their grande finale on the third day venerating them. Following Hekate’s Deipnon on the first night, the Noumenia on the second, the day for the Agathos Daimon culminated with honoring the Agathoi Daimones, the good and noble spirit protectors of the home. The Agathos Daimon was also adulated throughout daily life. For example, it was customary to pour libations to this principal spirit along with Zeus Soter following a meal and even coins were stamped with the image of the Agathos Daimon.
Ancient astromancers divined the Agathos Daimon’s strength for individuals and their families through the 11th place from the Ascendant, naming this the Place of Agathos Daimon or Good Spirit. In the cosmogram, the Agathos Daimon is where the planet Jupiter rejoices, alluding to the central deity (Zeus) honored at the start of each new month (Noumenia). The epithets of Zeus Ktesios and Erkeios guard and protect the family abode. These become the focal deities to attend to in the Noumenia rites.
The great mind of Zeus steers the daimon of the men whom he loves…” (Pyth. 5.122f)
The Joy of Zeus — the 11th Place, the Agathos Daimon — is arguably the most auspicious house of the nativity. Valens described that the benefics placed here denote ilustriousness, wealth, and prestige, especially when in their domicile, exaltation and/or decan. And when benefics here are in positive aspect (trine or sextile) to the Lot of Fortune (Tyche) or the Ascendant, or if one of the benefics is in opposition to the Place of Good Spirit they deliver even greater blessings and successes. Note that the house in opposition to the Agathos Daimon is the 5th House: the Agathos Tyche, the Place of Good Fortune. The Agathos Daimon is also deduced through the Lot of Spirit (Daimon) who is complemented by the Lot of Fortune (Tyche). By the Hellenic period, Agathos Daimon and Agathos Tyche were considered divine counterparts who work together to deliver one’s destiny and good fortune. Agathos Tyche is also honored on the day of Agathos Daimon since she is one of the Agathoi Daimones (Good Spirits).
Valens added that malefics in the 11th “cannot do any evil”. The 11th Place is truly a most auspicious house named for the Agathos Daimon who safeguards the home, the family and community. The very Daimon who ensures that security and abundance permeate the life as one’s hopes, wishes and divine purpose are fulfilled. The 11th is also the Place where we attain emancipation and achieve victory, significations very likely tied to the relationship between the Agathos Daimon and Zeus Soter, the Savior epithet of Zeus called upon for deliverance.
Give me every grace, all accomplishment, for the messenger bringing good, who stands beside Tyche, is with You. Therefore give Thou means and accomplishment to this house, Thou who rulest over hope, wealth-giving Aion, holy Agathos Daimon. Bring to accomplishment and incline to me all the graces and divine utterances. —PGM IV. 3125-71
In The Anthology, Book II, Valens goes on to elaborate on the 11th Place relative to the Lot of Fortune (Tyche) and its influence on prosperity. The Lot of Fortune is considered the equivalent of the Rising sign in importance and is therefore known as the “Second Ascendant”. The 11th house from Fortune was seen as “the bestower of property and goods, especially if benefics are in this Place or in aspect”. The 11th from the Ascendant or Fortune (the Second Ascendant) is tied to prosperity and property due to the nature of its geometry to the Ascendant and Fortune, just as the 2nd Place is tied to resources — both these places sextile the Ascendant or the Lot in question. This reveals another correlation between the Joy of Aphrodite (Venus) — the 5th Place, the Agathos Tyche — being that the sextile aspect is of the nature of Venus. Interestingly, the fourth day of the month was sacred to Aphrodite though there isn’t record of it being ceremoniously observed or connected to the 3 day new month hearth ceremonies. (More on that in subsequent posts.)
While the 2nd Place represents resources in the form of assets, sustenance and means of livelihood, wealth or poverty, the 11th Place represents prosperity via resources received through patronage or support from alliances and friends, as well as our hopes, our triumphs and emancipation from bondage. Because the 11th is rising in the east, it represents the acquisition of property and resources pouring in through our extended or chosen families, our community or networks, patrons and allies. In comparison, the 2nd which is below the horizon drawing its resources from our roots below the earth symbolizing the family we are born into, the circumstances we are brought up in, and whether these include intergenerational wealth or a lack thereof.
Rejoice with me, You who are set over the East Wind and the World, for whom all the Gods serve as Body-Guards at Your Good Hour and on Your Good Day, You who are the Agathos Daimon of the World, the Crown of the Inhabited World, You who arise from the Abyss, You who Each Day rise a Young Man and set an Old Man... —PGM 36.211
Honoring the hearth gods and one’s daimones on the days of the Noumenia and Agathos Daimon can thus serve as a form of remediation and fortification for these places and their planetary rulers in the nativity. The next section details some guidelines for how to go about that.
The Noumenia
What you will need:
Frankincense resin, charcoal tablets and censer
White Candles
Offering Plates/Trays & Chalices or Bowls — These are special plates/trays and chalices for the deities and ancestors (Hestia should be given their own plate and the ancestors a separate one). They must be kept strictly for ceremonial use and must not be eaten off of or drank out of. Place the following on the plates or trays:
Fresh Fruit, Small Cakes & Olive Oil — for Hestia
A Preferred Traditonal Meal — for your Ancestors
Small Jar with Lid — This is for offering a Kathiskos to Zeus Ktesios. Preferrably a brass or ceramic jar with two handles and lid, but glass canning jars may be used. Place the following in the jar:
Grains, Herbs, Honey, Olive Oil, Water
String of Yellow Yarn & White Yarn — for hanging the Kathiskos
Water & Wine — for libations (Hestia, Erkeios and Ancestors will have their own glasses or chalices placed on their altars)
What you will do:
Before commencing any of the sacraments herein, maintaining ritual hygiene and protocol is strongly admonished. Ritualistically bathe your physical and etheric body, making sure you are cleansing from the crown of the head to the soles of your feet. This can be performed with waters infused with medicinal and apotropaic herbs such as lemon tree leaves, bay leaves, common sage (Salvia officinalis) and/or mugwort leaves. Anoint your body with your favorite oils or perfumes, and adorn yourself in comfortable ceremonial clothes. Once ready, light the charcoal tablets in the censer, placing frankincense resin on top and smudging the home, starting with the altars. Keep in mind that the Noumenia takes place after having already thoroughly cleaned the home in the days preceding the new moon, so on this day the home should be in a state of cleanliness.
The Ancestral Altar should be in a set aside space in your home, preferrably in an indented wall space, an adjoining room or open closet next to the family room, but NOT in the bedroom or sleeping quarters. It should be kept clean at all times with fresh water in their vessels. On the Noumenia, light 1-3 candles, pour 1-3 fresh glasses of water and wine (or their drink of preference) and place the plate of offerings for your Ancestors on their altar. Make your petitions for blessing, protection and guidance. Throughout all of your prayers and offerings to the Ancestors and deities make sure there is frankincense burning — this wil repel unwanted entities and spirits, while calling in the benevolent ancestors, spirits and deities.
Hestia is the deity of the hearth so her altar should be set in the central part of the home. This could be the fireplace mantel, the fireplace itself or a shelf in the family room. You will need to consistently keep this space free from clutter and away from foot traffic, small children and domestic animals. Reciting the Orphic or Homeric Hymns to Hestia, light a fire in the fireplace (or 1-3 candles), then pour her libations and offer her plate on her altar:
Hestia, you who tend the holy house of Apollon, the far-shooter at goodly Pytho, with soft oil dripping from your locks, come now into this house, come, having one mind with Zeus the all-wise — draw near and withal bestow your grace upon my song.
—Homeric Hymn to Hestia
Zeus Ktesios is the epithet of Zeus guarding the household or store goods, which in ancient times were kept in a separate structure next to the home where grains, mercantile products and other goods were stored. Ktesios’ altar would thus be placed there by hanging the Kathiskos in this space. The modern day equivalent would be a storage shed or pantry where dried herbs, grains and family goods are kept, or where you store the goods of your trade (studio or store shelves with homemade products, talismanic materia, handmade jewelry etc). His altar may also be placed next to Hestia’s if there doesn't exist such a space in your home.
It is necessary to make the symbol of Zeus Ktesios. We take a new Kathisko with two ears through which we thread white wool and yellow (crocus) thread which we take over the right shoulder so that it hangs in front we then put anything we find and ambrosia in it. Ambrosia is pure water (from a spring) and oil and all-fruit. This we put inside.
—Anticleides
Reciting the Hymn to Zeus below, hang or place the Kathiskos on his altar. The Kathiskos is kept until the balsamic moon when it will be cleaned out in preparation for the new month.
Zeus Erkeios is the epithet of Zeus guarding the enclosure (wall or fence) of the abode. This can include a courtyard or garden and his altar would likewise be placed in this outdoor setting. However if there is no such space, his altar can be set next to Hestia’s. Reciting the Hymn to Zeus below, pour libations of water and wine in your courtyard garden, or place a glass of wine at his altar next to Hestia’s:
O mighty Zeus, divine father and king, source of every blessing, prosperity, abundance, health, you rule from Olympos over earth and sea, distributing good things and bad. Yours is the power to protect this dwelling and this household: as we praise you, we ask for your favor that this month will be enriched.
Hermes, Hekate and Apollon Agyieus were deities who were called upon to protect the household from external threats. Governing the roads and crossroads, their worship would take place on the outer perimeter of the enclosure where an enclave or shrine was placed at the outside gate. Offerings comprised of libations and fumigations, with Hekate receiving her special meal (Deipnon) before the rest. (Please refer to my previous post for her offerings.) If you do not have the space to erect a shrine at your gate, then pouring libations to Hermes, Hekate and Apollon Agyieus outside of your entrance and burning frankincense there will suffice. Also, placing frankincense sticks in the ground serve as an offering too. Recite the Orphic or Homeric Hymns to Hermes, Hekate and Apollo as you do this, followed by your prayers.
The Agathos Daimon
What you will need:
Frankincense Resin, charcoal tablets and censer
Offering Bowl — for fruits, grains, honey and olive oil
Chalice — for wine or water
What you will do:
The Altar for the Agathos Daimon and Agathos Tyche may be placed next to Hestia’s. It can be simple with symbols tied to the Agathoi Daminoes (cornucopia and serpentine imagery or obejcts). Maintaining ritual hygiene, approach the altar to make your offerings and petitions. At the start of the ritual, light the candle(s) and frankincense. Then on the altar place the offering bowl with the food and chalice with wine or water while reciting any of the PGM prayers mentioned above in the first part of this article or the Orphic hymn to Daimon:
I call upon Daimon,
the grand and the dreaded leader,
gentle Zeus, who gives birth to all,
who gives livelihood to mortals.
Great Zeus, wide roving,
avenger, king of all,
giver of wealth when you enter the house in the abundance of your powers,
you refresh the life of mortals
worn out with toil,
you possess the keys to joy
and sorrow as well.
So, O pure and blessed one,
drive painful cares away,
cares that dispatch ruin to all that live throughout the whole earth,
and bring a glorious end to my life,
a sweet and noble one.
—Orphic Hymn to Daimon, translated by Athanassakis and Wolkow
Please keep in mind that your relationship with your Ancestors, with the deities and the daimons will outweight the performing of the rites accurately. In other words, concentrate on your feeling sense, let your intuitive mind lead you in your practice, and allow for mistakes and finetuning. The guidelines listed above are merely that, and they may be modified according to your circumstances. You may also come up with your own hymns and prayers of devotion. The most important component of any ritual or devotional practice is your inner attunement. Trust your heart.
A special THANK YOU to patrons Zeb Javed, Monica Pelaez, Natalie Rold, Nadia Noir, Gabrielle Cigletcki, Cate P. Orive, Ari Zakiyya, and Sarah Lawrence.
If you are interested in learning more about how to work with your Agathos Daimon, Tyche or the rest of the Hermetic Lots, I offer comprehensive readings covering these and more. Schedule your appointment through my website: OrphicAstrology.com
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