For the Theoi

19 | they/them | wlw | I'm still new to hellenism so I'm not *quite* practising yet. I'm getting there though!

[baby-hellenic-polytheist]

Hi, I just wanted to introduce myself properly cause I've been lurking on my main blog a while now. My name's Ebony, I'm fairly new to hellenism and I've still got a lot to learn so any advice would be greatly appreciated! I wanted to be more active in the community now, everyone I've come across has seemed so nice and so I'm ready to come out of my little bubble and interact with everyone more. At the moment I have a particular closeness to Artemis, but I'm not ready to start practising yet for a number of reasons

[baby-hellenic-polytheist]

Does anyone have any apps or tips that help them keep up with the lunar calendar? I want to keep up with the hekate deipnon, noumenia, and agathos daimon, but I can't seem to get my head around it and I keep missing them

[dionysianfreak]

Zeus Hypsistos

King of the Gods, thundering Zeus. Lord of justice, bringer of rains, and friend of the people.

"Zeus supremely great, to thee our holy rites we consecrate, our prayers and expiations, king divine, for all things to produce with ease through mind is thine. Hence mother earth (gaia) and mountains swelling high proceed from thee, the deep and all within the sky. Kronion (Cronion) king, descending from above, magnanimous, commanding, sceptred Zeus; all-parent, principle and end of all, whose power almighty shakes this earthly ball; even nature trembles at thy mighty nod, loud-sounding, armed with lightning, thundering god. Source of abundance, purifying king, O various-formed, from whom all natures spring; propitious hear my prayer, give blameless health, with peace divine, and necessary wealth." — Orphic Hymn 15 to Zeus (trans. Taylor) (Greek hymns C3rd B.C. to 2nd A.D.)

[bookworm-pagan]

Basic things to do as offerings from a pagan who's always tired:

1.A short morning prayer or even just saying good morning to the gods when you wake up.

2.Opening your curtain/window,and greeting the Sun.

3.Preparing your breakfast in their honor(this can be great for deities such as Demeter,Eos or Hestia)

4..Basic hygiene,things like brushing your teeth or washing your face(great for deities such as Hygeia and Aphrodite)

5.Wearing a piece of jewelry dedicated to them or that reminds you of them.

6.Just talk to them!Say how you feel outloud,thank them for your opportunities!

And Remember,you're not a bad devotee because of the physical or mental challenges you face.

[everything-about-the-ancients-d]

Types of Beings and Theoi in HelPol

In Hellenic Polytheism, due to the large amount of Gods (Or Theoi) we have, we often sort them into categories to be able to easier find what type of God we are looking for and which deity can aid us in what we need right now.

The first were the Protogenoi or First Born gods. These were the primeval beings who emerged at creation to form the very fabric of universe: Earth, Sea, Sky, Night, Day, etc. Although being the personification of things we can see in Nature. Gaea being the literal Earth etc. they are also viewed in an anthropomorphised view, and continuing on with Gaea, Gaea is often seen as a motherly figure embedded in the earth or with vines and plants growing on her symbolising her connection to the Earth.

The second are the nature Daimones (Spirits) and Nymphai who nurtured life in the four elements. E.g. fresh-water Naiades, forest Dryades, beast-loving Satyroi, marine Tritones, etc.

The third were the body- and mind-affecting Daimones (Spirits). E.g. Sleep (Hypnos), Love (Eros), Joy (Euphrosyne), Hate (Eris), Fear (Phobos), Death (Thanatos), Old Age (Geras), etc.

The fourth of the immortals were the spirits of the constellations, which circed the heavenly night sky. Every constellation, including the twelve signs of the Zodiac, was possessed of one or more spirits EG Saggitarius was the centaur Kheiron, Gemini the Dioskouroi Twins, etc.

The fifth class consisted of the fabulous Monster, Beast and Giants of myth. They were semi-divine creatures, closely related to the gods. E.g. Gigantes (Giants), Drakones (Dragons), Sphinx, Sirens, etc.

The sixth were the Heroi Hemitheoi (Semi-Divine Heroes) who were worshipped after death as minor divinities. They included great heroes like Achilles, Theseus and Perseus

Then the Olympian Gods, despite being a category of Theoi on their own, but due to the large amount of Olympian Gods there is we split them Down even Further. These further categories consist of:

The Theoi Agoraioi

These are the Gods of the agora, the marketplace.  Athena, as Goddess of wise counsel, Dike (Justice), Themis (Custom) and Calliope (Eloquence). The Gods of the marketplace, on the other hand, were and are led by Hermes, the God of commerce, along with Hephaistos and Athena, the patron Gods of artisans: weavers, potters, metalworkers etc. They presided over money, transactions and bartering due to their position over the Marketplace.

The Theoi Daitioi

These are the Gods of feasts and banquets. Dionysus, the God of wine, and Hestia, Goddess of feasting, preside over these. They are accompanied by festive Gods such as Aphrodite, Goddess of Love, Beauty and her much forgotten aspect of war all also proside over feasts and banquets. These are often invoked during rituals and offerings as per the custom in Antiquity

The Theoi Gamelioi

These are the Gods of marriage. The first of these are Zeus, Hera, and Aphrodite, but others included Hymenaios (Wedding Song) and the Erotes (Loves). These Gods were most commonly evokes during weddings and when performing Love magic.

The Theoi Georgikoi

These are the Gods of agriculture. Demeter is their leader, but for the most part these were non-Olympian Khthonic Gods, due to the Kthonic deities association with the dirt and ground. These include Gaea, Hades, Hekate, and Persephone, among a variety of others.

The Theoi Gymnastikoi

The Gods of the gymnasium, athletics and the Games. They include Hermes, Heracles and the Dioscuri. Nike (Victory) and Agon (Contest) were also counted. Eros, as the God of comradeship, was also frequently worshipped in the gymnasia. Athena was also occasionally worshipped at the Gymnasia due to her ties to the Agora and the Olympic Games.

The Theoi Halioi

These are the Gods of the sea led by Poseidon. Several of the other Olympian Gods had minor maritime roles including Artemis, Aphrodite and the Dioscuri, who preside over embarkations, harbours, safe voyage, and salvation from storms. Most of this class of God, however, were non-Olympian marine divinities. These include: Amphitrite, Leucothea, Nereus, and Tethys.

The Theoi Iatrikoi

The Gods of medicine and healing. These belong to the train of Apollon and included his son the medicine-God Asklepios, and His family: Epione (Soothing), Hygeia (Good Health), Panaceia (Curative) and Aegle (Radiance), Iaso (Healing), Aceso (Cure)

The Theoi Ktesioi

The Gods of house and home. They are led by Zeus protector of the home (Kthesios) and of the family courtyard (Herkeios) along with Hestia, the Goddess of the hearth. Hekate, Apollon and Hermes were also important household Gods who protected the gates and entranceways. These Gods are the main Gods worshipped at Noumenia and Hekates Depinon.

The Theoi Mantikoi

These are the Gods of oracles, divination and prophecy. These are led by Apollon, the God or oracles and seers, and Zeus, the God of fate. Other oracular Gods included the Titanesses Phoeibe (at Delphi) Themis (at Delphi and Dodona), Dione (at Dodona) and Mnemosyne (at Lebadeia). The God Hermes presides over certain primitive forms of divination including the casting of stones, coin-throwing oracles, and astrology. Lastly Pan and the Nymphs inspire(d) the rustic prophets.

The Theoi Nomioi

The Gods of the countryside and country pursuits, including hunting, fowling, fishing, and the herding of cattle and sheep. They are led by the Olympians Artemis (for hunting), Hermes (for herding) and Dionysus. The rest of the rustic gods are mostly non-Olympian divinities. These include the Ourea (as Gods of the Mountains) and the Potam (as Gods of the Rivers)

The Theoi Mousikoi

Gods of music, dance and education in the arts. They are led by the Olympian twins Apollon and Artemis, the former presiding over music and poetry, and the latter over the choirs and dances of girls. Other important musical Gods include the nine Muses, the dancing Kharites or Graces, and the musical demi-Gods Hymenaeus and Linos. Dionysus, Hermes and Aphrodite are also Gods of music and the arts.

The Theoi Polemikoi

The Gods of war. These are led by Ares and Athena, and included Gods such as Enyo, Eris (Strife), Nike (Victory), Deimos (Terror) and Bia. Zeus, as the God of fate, and Apollon, as God of archery, also had wartime functions.

The Theoi Thesmioi

The Gods of divine law and custom. These are led by Zeus Nomius (of the Laws) and Demeter Thesmophorus (the Law Bringer). Lesser Gods in this sphere included the Horae, specifically Dike (Justice), Eunomia (Good Order), and Irene (Peace), their mother Themis (Custom), and Apollon.

Most of the Gods are split into these groups and identified with Epithets such as Athena Ariea and Aphrodite Ariea as Goddesses of War. This list of Epithets and categories the Theoi are and can be sorted into is not an exhaustive list, they’re are many more and we could break each one of these labels up further if we really wanted to, these are just the most commonly used ones.

[winestainedpoetry]

I thank the Gods, shining and forever.

As wild, almost disbelieving laughter spills from my lips,

So too does most joyous praise.

As I sing Their names, and thank each in turn,

I pour libations in gratitude.

Oh blessed Theoi, beautiful and good,

I thank You, most sincerely, most joyfully.

Thank You for pushing me to my limits,

For teaching me, guiding me, showing me what I can achieve.

Khaire, oh blessed Gods. It is with joy I thank You,

And it is with love that I will do so again.

[therkalexander]

Persephone ate the pomegranate seeds willingly? Why?

I talk a lot about why she would eat the seeds willingly here and here. And there’s another bit I wrote about female agency in the Bronze Age here.

But the long and short of those three wordy essays on that idea is this: Persephone was a goddess and one who was deeply feared and respected by the Greeks. Before she became the Iron Queen of the Underworld, she presided over vegetation and fertility as the embodiment of spring (Karpophoros) and would have known what those seeds meant.

And by explicating the Homeric Hymn to Demeter, her first appearance in written record, we see that she changed Hades himself. The story begins with him snatching her unwillingly and carrying her away to the Underworld in the way a bride would traditionally be taken to her new husband’s home. But by the time Persephone leaves, he has this to say:

“Go now, Persephone, to your dark-robed mother, go, and feel kindly in your heart towards me: be not so exceedingly cast down; for I shall be no unfitting husband for you among the deathless gods, that am own brother to father Zeus. And while you are here, you shall rule all that lives and moves and shall have the greatest rights among the deathless gods: those who defraud you and do not appease your power with offerings, reverently performing rites and paying fit gifts, shall be punished for evermore.”

It is right after this scene that he slips her the pomegranate seeds. In this scene Hermes has come to bring Persephone back to grieving Demeter, and Hades doesn’t just say “here, Hermes I’ll return Zeus his property” but addresses and cajoles Persephone herself and offers her equal rulership over his domain something that would have been un-fucking-heard-of in a society where women were seen as chattel, as a way to simply produce sons.

But why did she eat the seeds? We know she didn’t do it because she was hungry. It says in the Illiad that gods do not require bread or wine as mankind does.

When she eats the seeds she is called “wise Persephone”, casting away doubt that it was done by mistake.

And she eats the seeds ONLY after Hades offers her timai, honor, and a chance to be something more than what she was in the world above: kore, a name that simply means ‘maiden’ or ‘girl’. If she hadn’t eaten the seeds, it would have compelled her to “remain continually with grave, dark-robed Demeter”, and she would have been a maiden without timai once more instead of the ruler over the dead that the Greeks feared and respected utterly.

Persephone herself says later that Zeus had given her to Hades with métis (wisdom), showing that she too was transformed by her time with Hades, and believed him to be a fitting husband. A good match for her. The alliteration of ‘dark-haired Hades and noble Persephone’ in how Hermes addressed them when he found them together would have also tipped off the ancient audience listening to the hymn that they were well matched.

Because she was a goddess of vegetation who would know the consequences of eating the food of the Underworld, because she held a place of such importance in the pantheon, and because she only did it after Hades promised her equal rule as Queen, I believe that Persephone ate the seeds conscientiously and willingly.

[honorthegods]

Well said!

[jukti-torko-golpo]

 Ἥρᾱ

Hera moodboard

[fantasmaton]

Incoming long post: On Offerings, or “please stop comparing yourself to what everyone else on the internet is doing”

I see a lot of people concerned about the quality of their offerings. Especially handmade items or artisan goods. I have two points I want to touch on, and I promise I'll try to stay on topic, but no guarantees.

First, let's talk about offerings in general. Yes, we have historically attested offerings (in some cases, certainly not all), and even rituals for how to offer and when. There are people who will tell you that you can never deviate from these offerings or rituals. I am here to tell you that maintaining such a perfect offering record is nigh impossible, and the gods aren't going to backhand you into oblivion for "mistakes." I won’t discount or shun historically-accurate offerings and activities in the slightest; what I’m saying here is that deviation from the original foundation is bound to happen no matter what, and that’s okay.

We don't always have wine or frankincense or extravagant gifts on hand to offer our gods (see: Spongecake Gate). We don't always have time off during holidays (see: Capitalism). We don't always have the option of setting aside the time or resources for rituals, be that financial or even physical. As someone with a chronic illness that often causes me a great deal of pain, I have to ration out my energy during the workday and am so exhausted by evening that even sitting on the couch to do paperwork is a monumental task.

The gods know that. And if you feel they don't, tell them. There's nothing wrong with simply and politely saying "I can't right now.” There's nothing wrong with offering small treats or trinkets, or saying a simple prayer of thanks when you don't have anything else to give.

The key here is attitude. How you present yourself in these times matters. When you're coming to them with an air of respect and gratitude, when you're coming to them with the willingness to keep trying and keep worshipping or working with them no matter what, that registers far better than treating it like a task that must be perfected lest ye be shamed (or worse, ridiculed on the internet). You're not doing it for anyone else. You're doing it for your gods.

This applies to the offering itself, but also brings me to my second point: if you know in your heart what you're offering means something, and you're coming at it from an angle of genuine respect, then please, offer it. Don't be embarrassed. Don't feel guilty because you see someone else offer something you perceive to be "better" than your offering. Stop comparing what you do to everyone else.

Don't worry about whether it's big, small, or even tangible. Offer them songs. Sing to them, spend some time just telling them about your day or pause to say a prayer. I've been there, laying in bed delirious after surgery with an over-drafted bank account and nothing in the fridge. A day I truly had nothing to offer other than my attention.

If you think you made a mistake, ask. I find it highly unlikely that a deity would retaliate or be angry with you over a mistake when it's obvious that you're making a genuine, caring effort. Unless you're doing something in direct defiance, to be petty or spiteful, I cannot imagine that you would offend a god by caring for them and making your best attempts. They aren't angry customers in a restaurant complaining because their tea had no sugar, or their fork wasn't shined. They aren't art critics or Gordon Ramsay.

This especially applies when you're offering goods you've made yourself. Your bread doesn't have to look like Instagram braided flower bread, your paintings don't have to be Caravaggio reproductions. Your candles don't have to be pretty or smell like heaven. And if you're getting into one of these hobbies as a devotional act, the importance here is dedication and time spent learning and honing your craft, not perfection. It doesn't matter if it's your business, a hobby, or something you just do on occasion because you enjoy it. The meaningfulness of spending your time on it and putting your thought into it matters far more than it being photogenic or textbook perfect.

I dedicate the entirety of my trade to my gods. Specifically Nefertem, as a lot of my trade involves making bath and body products by hand, but also to Phobos as an act of devotion in general. I pray as I make. I pray the joy I find in my trade finds whoever purchases my products, and that the gods touch their lives as they have touched mine. I've made a lot of ugly products, and I've made plenty of mistakes and unsellable items simply because learning a trade or hobby is just that: a learning process, lifelong, something that we can always improve upon or shape to our desire, just like our devotion.

Even the mistakes are time well spent, time dedicated to both yourself and your gods. There’s no time limit. No rush on getting “good at” your craft.

There’s also no rush on developing your relationships with your gods. There will be days ahead where you can splurge on them or yourself. There will be days much like the one I mentioned where all you can give is your attention. There will be a time when you catch onto that gut feeling, when you know the vibes are good after an offering and you’ll be able to build on that.

I agonized over what to offer Phobos when I first reached out to him. What would I give a god of Fear, whose only recorded worship was quite gory and grim? I gave him candy. It was all I had. A single dark chocolate square with caramel in the center. To this day, I walk next door to the local coffee shop every afternoon and purchase him dark chocolate espresso beans. We share them and my day is much brighter for it. Even the smallest, most unassuming things can mean all the world to your bond.

Remember: You aren’t doing this for the internet or for anyone else. You’re doing this for your gods, and as long as your heart is in the right place, know that you are doing the best you can. They know. And you deserve to know, too. 🕯

[star-of-zeus]

Acknowledge the duality of the gods

What I’ve been noticing a lot in pagan spaces but especially online is that people seem to only acknowledge duality of the Theoi when its explicit - take Persephone for example, everyone acknowledges her duality as both the Queen of the underworld and the goddess of spring. But for gods that people don’t wish to hold in such a positive light, suddenly the nuance and complexity of all the Theoi becomes 2D.

Zeus is both Labrandeus (the furious, the raging) and Meilikhios (the merciful, the entreatable). He is both Zeus Pater (Father) and Zeus Areios (of war). He is both Zeus Katharsios (the purifyer) and Zeus Konios (the one who excites/makes dust)

Hera is both Hera Autorote (the maiden) and Hera Zugia/Gamelia (of marriage). She is both Hera Pais (the girl) and Hera Khera (the widow).

The gods are always more than what you think they are. Do not reduce the all-encompassing complexity of a god down to just their myths, or just what you think of them. Understand that as duality and conflict can exist in humans, so too can it exist in the gods.

[thegrapeandthefig]

Spiritual protection in the Greco-Roman world

This was this week’s hot topic, so I’m using the opportunity to make some things clear from a purely hellenic and historical perspective. Needless to say I am tired of seeing modern magical concepts being slapped on ancient beliefs and I am not writing this post unbiased.

Amulets Etymologically, the word amulet probably means “something that can be carried”. It’s, personally speaking, my favorite type of protection. Technically speaking, an amulet could, therefore, be a lot of different things as long as they serve two main purposes: tutelage (protection) and prophylaxis (preventive).

Let’s go through some of the most common types:

Bulla: typically given to male roman children 9 days after birth. It is worn like a locket where other amulets are placed (typically phalluses).

Lunula: a crescent moon pendant worn by little and young roman girls until their mariage.

Fascinum, tintinnabula and other phalli: the symbol of protection par excellence, found in many shapes and forms. The tintinnabula is more potent, as it also has bells, which are considered apotropaic as well. Bells could also be put around children’s and animal’s neck for a similar protective effect.  

The Eye (mati): still widely in use, it appears as soon as the 6th century BC on Greek cups. Sometimes added on the phallus for a double protective effect (also true for wings).

Gorgoneion: Often worn simply as a pendant and easily found a bit everywhere, from house thresholds to carved on bullae.

Hercules’ Club:  late Antiquity amulets shaped like wooden clubs and most common in Roman Germany between the 2nd and 3rd centuries AD. An examplary speciment bears the inscription “Deo Herculi”, thus confirming its link to Hercules hero worship.

Amulet strings: Mostly seen for Athenian children. It is a cord with several amulets attached to it that is worn diagonally (or on the chest) instead of around the neck so the child can’t choke on it.

Garter and waist amulet strings: Mostly worn by Greek women. Their function is debated, but it seems that amulets that were worn this way might have had something to do with easing childbirth, menstruation and sexuality in general (eg. to avoid miscarriages or, the opposite, as a contraceptive).

Coiled snake ring/bracelet: Common protection for young Roman women. 

Depiction of gods on medaillons and other objects: quite a straightforward way to put yourself under the protection of a deity. Helios and Semele together seem to both have been a popular choice.

Coins: Especially old reused coins, sometimes pierced in the middle but not always. This is especially the case for coins which have the image of a deity or hero (Alexander the Great got very popular for this function). Other notable examples include Fortuna, Nike or Helios. The image on the coin matters more than the coin itself.

This is not even an extensive list, but it’s worth noting that when we’re talking about the ancients, we’re talking about people who have been put under some kind of magical protection since their first days of life. I personally have used 2 types of amulet cited above so far, a silver coiled snake ring which I worn until it broke, which I replaced by a fascinum. This one travels with me, as I keep it with my apartment keys but I have 2 consecrated phalli in my apartment that also serve a purpose: one to Dionysus and one to Priapus. The latter being by definition, a protective deity. 

Protection starts at the threshold

I know this can be hard to pull off, but in ideal conditions, you’d want to have a small altar or shrine by the main door of your place. Amulets are meant to follow you around, but protecting your space is just as important. In one of the ridiculous arguments I’ve witnessed this week, someone said, and I paraphrase, that “you could have negative entity living in your house and fucking your life up” when trying to honor the gods, which is “why you should banish“. The problem here is banish against what? If the answer here is “negative spirits”, then, by hellenic standards, this is a whole other process that: 

1) Doesn’t happen at the altar 2) Protects the household on the long term instead of a one shot thing

This, alongside other elements of ancient greek theology, is why you don’t need to “protect yourself when you approach the gods” and other ridiculous claims I’ve seen. If you need to protect yourself in such manner, it means you never either 1) developped kharis with a deity to protect you or 2) took care of protecting your place. 

The first protection for a typical greek door would be an aniconic pillar dedicated to Apollo Agyieus aka “of the street” because that pillar was outside of the house. This Apollo, protector of entrances is also called Thyraios in later sources: 

Apud Graecos Apollo colitur qui Θυραῖος vocatur, eiusque aras ante fores  suas celebrant, ipsum exitus et introitus demonstrantes potentem. The Greeks worship Apollo under the name Thyraios and tend his altars in front of their doors, thereby showing that entrances and exits are under his power.

-Macrobius, Saturnalia 1.9.6

It’s important to note that the same epithet is attested for Hermes, which makes total sense since he and Hekate are also traditionally linked to the protection of thresholds (represented by hekataia and herms). 

Why am I insisting so much on doors? To quote Johnston: 

“Divinities who guard the entrances to cities or private dwellings would be expected to avert all sorts of dangers that might threaten those dwelling within, from burglars to mice, but in ancient Greece (like many other places), they were particularly expected to ward off unhappy souls and other demonic creatures, who were believed to congregate at entrances for two reasons. First, because inhabitants vigilantly used protective devices to keep them out, these creatures were imagined to lurk near entrances, patiently awaiting those rare moments of laxity when they might dart back inside.”

It’s important to note that the protection granted by threshold deities, whether it is Hecate, Hermes or Apollo is that it concerns both the mundane and the spiritual, restless spirits are one thing but it seems to extend to general ills.

Conclusion

I should add, before wrapping this up, that there is an evolution in time with how the Ancients considered their protection to work. As such, between the 8th and 5th centuries BC, amulets weren’t so prevalent. The gods were considered the only ones who had the ability to protect. After the end of the 5th century onwards, there is a gradual shift towards a more “DIY” approach to protection, where human action is considered impactful, thus making the use of atropopaic amulets relevant. 

Further reading: 

Faraone C., The Transformation of Greek Amulets in Roman Imperial Times, 2018

Habib R. R.,  Protective Magic in Ancient Greece: Patterns in the Material Culture of Apotropaia from the Archaic to Hellenistic Periods, 2017

Johnston I. S., Restless Dead: Encounters between the Living and the Dead in Ancient Greece, 1999

Kerr M. D., Gods, Ghosts and Newlyweds: exploring the uses of the threshold in Greek and Roman superstition and folklore, 2018

Porto C, V.,  Material Culture as Amulets: Magical Elements and the Apotropaic in Ancient Roman World in: Philosophy Study, 2020

[lovecorekiss]

I really do feel like a Hellenic pagan when I worship Hestia. People are burning their fires to her and so am I. We are apart, but it’s her flame that keeps us together. In those moments, I do feel myself breathing in the religion.

[medeatheewitch]

Xenia, and why it is our duty as Hellenic polytheists/pagans to be anti-racist and anti-fascist

I want to take the time today to write a brief article about why as Hellenic polytheists/pagans, one of the fundamental customs the Theoi ask us to observe, Xenia, demands us to be anti-racist and anti-fascist. Anyone who is not actively anti-racist and anti-fascist is in violation of xenia. Xenia is incredibly fundamental and important to us; this cannot be understated.

What is Xenia? On a surface level, xenia means “guest-right”/”guest friendship”. In Ancient Greece, this meant that all those who came to your house must be fed before you could ask their names or where they were from. You were required to protect your guests from harm, provide for all their needs, treat them as friends, and when they left, give them gifts. In return, guests must also treat their hosts with respect, kindness, good will, and in friendship. The guest-friendship relationship is reciprocal. Furthermore, one must welcome all, no matter class, color, or creed. The consequences of breaking xenia are played out in our most foundational texts; the Iliad, the Odyssey, among others.

As most of us no longer live in city-states on islands, we are required to reinterpret how to act in the spirit of Xenia.

Racists and fascists do not act in the spirit of Xenia. They actively break it. Many of us are marginalized in some way, in ways that racists and fascists would use as reasoning to exclude us from their houses and tables. Whether that’s racism, homophobia, sexism, transphobia, classism, and/or xenophobia (which comes from xenos, stranger, and is related to xenia). They do not treat us in kindness or good will. They would not protect us; in fact, they would actively harm us. They would deprive us of what we need. We are all harmed by racists and fascists, no matter who you are.

In the Odyssey, the suitors of Penelope break guest-right through treating their hosts, Penelope and Telemachus, with incredible disrespect and harm, destroying Telemachus’ inheritance, disregarding Penelope’s wishes, and disrespecting Odysseus. It becomes a divine mission on the part of Telemachus and Odysseus to drive them from their house.

From this example, we can reconstruct that it is a divine mission to protect ourselves from those who do not come in good faith and with good will, it is divine to drive out those who would hurt, attack, and disrespect us. 

We are mandated by the Theoi to welcome all who come in good faith, to keep away those who would exclude us or others, and to treat those who do come in good faith with not just kindness in actions but kindness in intentions.

Even the Ancient Greeks did not view themselves as one nation, but many nations bound by similar customs. Those who did not observe similar customs were treated the same as those who did. Anyone who practices Hellenic polytheism is welcome; to deny someone the Theoi based on who they are and where they came from spits in the face of the actual values of the Ancient Greek peoples.

We cannot let ourselves be driven out from our religion because of people who break Xenia and disregard the gods and the customs of those who originally worshipped the gods.

[natural-magics]

The Orphic Incenses

From the Orphic Hymns, we know what types of incense a select portion of the ancient Hellenes sacrificed. Aromatic herbs (ἀρώματα): aromatics are any woods, plants, or flowers which release a pleasant odor when burned. Examples are bay-leaf, chamomile, chrysanthemum, jasmine flowers, laurel, lavender, myrtle,  rose, sandalwood, verbana, etc. The Theoi who were offered aromatics: Adonis; Astraios; Athena; Ceralian Mother; Dionysos Trietericus; Eros; Erinyes; the Fates; Morpheus; Hera; Hestia; the Horai; Leukothea; Melinoe; the Nereids; Nymphs; Okeanos; Perikionios; Physis; Rhea; Sabazios; and Selene. Frankincense (λίβανον): frankincense is tapped from the Boswellia sacra tree. The bark is stripped off, and the tree ‘bleeds’ tears of frankincense, which are allowed to harden before being cut off. There is great variety in quality–color, purity, aroma, age, and shape–and, thus, in price. Generally speaking, the more opaque resins are the best quality. Theoi who were offered frankincense: Ares; Boreas; Corybas; the Kourêtes; Dikaiosynê; Dike; Fortune; Helios (+ manna); Hēphaistos (+ manna); Herakles; Hermes; Mnemosyne; the Muses; Notos; Ouranos; Tethys; Themis; the Titans; Zephyros; and Zeus (+ manna). Manna (μάννᾰ): we already discussed manna (and its ability to singe your eyebrows off) before. The working theory is that manna is powdered frankincense. The Theoi who were offered manna: Apollon; Artemis; Astrapaios Zeus; Eos;  Erinyes (+ storax); Genius; Helios (+ frankincense); Hēphaistos (+ frankincense); Hygeia; Liknites Dionysos; Nike; Palaimon; Silenos, Satyros, and the Bacchai; Thalassa; and Thanathos. Myrrh (σμύρναν): myrrh is harvested in the same way frankinsence is, and is commonly harvested from the species Commiphora myrrha. Myrrh gum is waxy, and coagulates quickly. It becomes rock hard very fast, and becomes glossy. The gum is yellowish, and may be either clear or opaque. It darkens deeply as it ages, and white streaks emerge. The Theoi who were offered myrrh: the Nephelai; Leto; Nereus; Poseidon; the Protogonos. Storax (στύρακα): the word ‘storax’ is an alteration of the Late Latin styrax.  In the Orphic Hymns, it is called ‘sturaka’ (στύρακα). If you buy storax, today, you will find gum from the Liquidamber styraciflua. This was not the tree ancient storax was harvested from. You may also find the powdered bark of Storax calamitos (black styrax)–with or without vanilla added–marketed as storax (and incorrectly identified as Styrax officinalis). The modern benzoin, from the Styrax genus, comes closest to the storax of ancient times–specifically 'Styrax benzoin’. The Theoi who were offered storax: Demeter; Dionysos; Erinyes (+ manna); The Graces; Hermes Chthonios; Hippa; Kronos; Misa; Proteus; Prothyrea; Semele; and Zeus. There are a few others who are mentioned once or twice: Et Varia (Various Odours, ποικίλα): 'Mother of the Gods’ (Rhea), Pan Grains (no beans): Gaea Poppy (mækonos): Hypnos Saffron (crokon, κρόκον): Ether Torches (Firebrands, δαλούς): Nix (Source)

[verdantlyviolet]

Prayers to the gods are traditionally spoken aloud. In fact, the word for prayer euchesthai also meant to boast and to let out a victorious cry of triumph. The gods will always hear even the softest of entreaties, but a loud prayer is a way to draw attention to oneself.

There were three ways to pray to different gods:

Ouranic (Olympian) Gods: standing with arms outstretched and palms upward

Oceanic Gods: standing with arms outstretched toward the sea, palms turned toward a cult image (statue, item, figure etc)

Khthonic (Earthly/Underworld) Gods: on the ground, pounding the earth with fists

Kneeling down to pray is unusual. The gesture of entreaty is outstretched arms. To invoke the heavenly gods, both hands are raised to the sky with upturned palms; to call on the gods of the sea, the arms are extended out to the sea; the hands are also stretched toward the cult image. […] Special measures are required, however, if the dead or the gods of the underworld are to be reached. Poets describe how the suppliant hurls himself on the ground and hammers the earth with fists.

- Greek Religion, Walter Burkert

[star-of-zeus]

Hellenic Priests as Ritual Masters

First in my priesthood series I wish to talk about one of the commonly overlooked duties of hellenic priests: experts of ritual.

Due to what I suspect is largely Christian influence, many people believe that modern-day priests are to teach and guide others towards their god. While of course that is, in fact, the case in certain religions, priests in ancient Greece didn’t quite do that.

The priest’s presence was also required to ensure the exact observance of the ritual which conditioned the validity of the sacrifice… The Greek priest neither taught nor preached; he was mainly the servant of the god and a professional of sacrifice.  

As each individual temple or sanctuary was typically devoted to a different deity or different aspect of a deity, the rituals performed were also unique.

No special training was required of the future priests. Each sanctuary had a fixed ritual and the celebrant simply followed its detailed rubrics.

As the future priest/esses had presumably grown up sacrificing to and serving the gods, they didn’t need to learn about a lot of the different aspects of hellenic polytheism. The only new knowledge they really needed was knowledge of the rites they would be performing in their priesthood on behalf of their god and their community. 

Priestesses, like priests, underwent no special training (Isokrates To Nikokles 6), presumably learning their tasks ‘on the job’ or, when possible, from the previous incumbents. There were no books of ritual in traditional Greek religion, unlike in ancient Rome, so all knowledge of ritual was verbal, especially in the case of the various secret rites priestesses presided over in honour of goddesses.

Generally, there seemed to be two different kinds of rituals: rituals for the god and rituals for the community. I will give examples of both, one being done by a priest of Zeus Lykaios for rain and another being done to honor to Zeus Polieus.

If a drought lasts for a long time and by now their seed in the grounds and their trees are drying up, in such circumstances the priest of Zeus Lykaios prays at the water [of Hagno, a spring on the mountain] and makes all the sacrifices that custom requires; he then lowers an oak branch to the surface – not deep into the spring – and as the water is stirred water vapour rises from it, like mist, and after a short while the vapour becomes cloud and draws other clouds to it until it makes rain fall on the land of the Arcadians. Pausanias 8.38.4

As you can see, this ritual isn’t one done in secret and kept hidden by the priest/esses of the temple like others were, but rather one that might have been the subject of a request to the priest of Zeus Lykaios from the people, so that the priest could make this request to Zeus on their behalf. 

Zeus Polieus (of the City) was worshiped in many Greek cities, often with Athena Polias, the citadel goddess, as his partner. The Athenians preserved an ancient and curious ritual for this god, carried out on the Akropolis at his annual festival, the Dipolieia. Already considered old-fashioned by the Classical period, the Dipolieia ritually linked Zeus’ Archaic role as an agricultural deity with his civic function as a guarantor of justice. According to Pausanias (1.24.4): They put barley mixed with wheat on the altar of Zeus and leave no guard there. The ox that they have ready for the sacrifice goes to the altar and touches the grains. They call one of the priests the Ox-Slayer (Bouphonos); [after striking the ox] he drops the axe and flees, for this is the custom. And refusing to recognize the man who did the deed, they put the axe on trial.

The special title of the Ox-Slayer priest brings up the different titles and positions for cult officials in hellenic polytheism, which I will go into more detail about in a future post. However, this example reiterates the idea that priest/esses would preside over ritual animal sacrifice as one of their primary functions within their temples or sanctuaries.  This post definitely got a little bit longer than expected, but I hope it was useful nonetheless! If you have any wish to hear about a specific aspect of hellenic priesthood, feel free to send in an ask!

Sources:

Priesthood by Leopold Sabourin, Priestesses in Ancient Greece by Matthew P. J. Dillon, Zeus by Ken Dowden, Ancient Greek Cults by Jennifer Larson.

[lovecorekiss]

Something that always irks me is when people act like Ancient Greek religion DOESNT have rules. Or that they varied too much to be applicable.

Obviously, that’s not true.  Rules did vary depending upon region (sacred laws). But they’re still rules. There’s some pretty overarching rules such as these, which are historical:

Do not violate Xenia

Do not break your oaths 

Do not abuse supplicants 

Do not allow agos

Do not allow murderers 

Try to approach the gods while washed (which there is leeway here depending upon the situation but for example, priests HAD to be ritually ‘pure’).

Bury the dead 

Respect the Pythia 

Do not steal from temples 

Obey sacred laws (temple-specific rules)

Etc etc

Sacred laws did vary some. Certain sanctuaries required a different level of ritual purity than others, and some allowed you to take the wood for example from temples. But that’s the exception — not the rule. There was also multiple different levels of purity. Also blood isn’t polluting, it’s actually purifying.  Pagan religions actually do have rules. Even if they’re not applicable anymore (such as ‘respect the Pythia’ because there is no Pythia), knowing why they’re there is so important. These rules can take on new meaning, especially for revivalists, but they still exist. Sources: Understanding Greek religion, The Oath in Ancient Greece, On Greek Religion, The Seer in Ancient Greece, A companion to Greek religion, Inner purity and pollution in Greek religion, etc.