Spiritual/religious blog, primarily for Norse and Hellenic polytheist traditions, but I do dabble in some family traditions, magic crafts, and demonolatry. Asks and DMs are open, and I'm always willing to answer questions.
You can call me Eli (They/It). I'm from the Southern US. I've kept to Norse/Hellenic traditions for the last five or so years, but I've certainly branched out since starting. I don't consider myself an expert in any way, but I do my best to be well-read and mindful of my practice.
I have a question for my fellow witches across alllll gender identities!
Oftentimes in the online spirituality talk space, Iāve found that the terms ādivine feminineā and ādivine masculineā are thrown around a lot. Especially in reference to describing a receiving and giving context. Iāve known this for a long time (duh) but Iāve always felt that that language is exclusary towards those whose identity falls outside of the gender binary. I understand that one could make the point that we all have femme and masc aspects to us all, but what about our agender folk? what about the folk who donāt identify with any bit of the binary at all? Personally just calling it ādivinityā is much more inclusive and also specific and has more meaning to it, but thatās just me.
Iām also coming from the perspective of a cisgender woman, so to those who this would apply to, let me KNOW!
how do you feel about the frequent use of ādivine feminineā and ādivine masculineā in the spirituality internet talk space?
FINALLY SOMEONE BROUGHT IT UP!!!!!
Huh? Idk idgaf??? [respectfully]
No girl itās not that deep
Secret 4th option (if you have a more nuanced take reblog and respond!!)
On one hand, I have seen some practitioners use masculine and feminine energy in a way that is much more abstract and not tied to traditional ideas of GIRL = submissive nurturer or BOY = assertive changer. However, that has been the minority.
It's for this reason that I distance myself from it. That, and it also seems to boil down to a distinctly human understanding of this binary (along which any of us can vary), and that makes it harder for me, in my practice, to apply it to spirituality.
I've tried to take what it is conceptually trying to describe and reframe it in a way that's both more adaptable and more understandable to me, someone who is both Agender and Neurodivergent, through ideas like Positive and Negative, Open and Closed, Moving and Unmoving.
It's much more comfortable and tangible, to me at least. It feels less restrictive than the Divine Masculine/Feminine framework, and it's easier to wrap my head around treating it like a circuit or an axis than it is to work with something as subjective as Feminine/Masculine energies.
(I'm grabbing witches and Wiccans specifically by the shoulders and shaking them)
Please!!! Familiarize yourself!! With Hekate's Hellenic roots, her cultural context, and her historical significance!!!! Before you start incorporating her into your belief system!!!
Actually!!!! Please do that for ANY deity, spirit, or tradition you're 'borrowing!' PLEASE!!!
MOST of the historical references you will read will be Athenian from a later time period in Greek History.
Guess what varied by town and region and time? The religion we are reconstructing. If the Gods cared that much, way more random Greek citizens would be getting struck by lightning during prayer in historical accounts.
(That being said, historical research and understanding of past traditions is still an important foundation. Don't write it off.)
Cause he's viewed like, and treated as a pet, and one of his parents was an animal, but the other parent was a god
So is Sleipnir like, horse level intelligence? Person level intelligence? Something in between?
Cause like, he's got half brothers that are animals that have what we'd consider "higher intelligence". I mean, fuck, Fenrir can talk and he's a wolf
Which brings me to another thing,
Jormungandr
He is the full blooded brother of Hel and Fenrir. Hel and Fenrir have been shown to be able to talk and reason and act like people, so it only makes sense Jormungandr could do the same but he's treated and depicted more as an animal (yes he's a snake but you know what i mean)
Allow me a listless ramble with little to no academic support (UPG, in other words).
So, I think the depictions of some Gods/Spirits as 'simple-minded' or animalistic are not actually a reflection of their true intellectual capacity. Instead, I think it's more of a reflection of their range of interaction.
And I know this probably doesn't make a ton of sense, so let me try to elaborate.
Sleipnir is depicted as a mount, a supporting character, perhaps. However, I think that if you tried to pray to him or pay your respects, you'd still find results and complexity.
So, I think that as a spirit, he would function on a more intangible level. He is a mover, a supporter, a vessel, a guide. Beings like Odin might have both broader and more specific sets of titles, powers, and influences in the tangible world, which lends them more complex characterization in myth.
Jormungandr, for example, might be of equal intelligence to his siblings, but I think he functions as a broader, more primordial force. I also think these aren't static limitations. However, out of respect for the cultures that first developed these myths and subsequent practices, I think we can understand them this way and build from there.
Quick tip for new pagans (something that took me years to understand): faith isnāt a chore, or at least it shouldnāt be. If your religion starts to feel like itās taking a toll on you, thatās a sign to take a step back, maybe practice more casually for a while. Thereās no obligation for you to feel the connection 100% of the time. Faith is a great help, but itāll come through when you need the help. So donāt force yourself into spirituality at a time when it doesnāt come naturally. Itāll leave you exhausted, not to mention spirituality is one of things that just canāt be forced. Trust me: fluctuations in your faith are temporary. Plus, there are lots of ways to keep a steady, yet casual connection to your faith. The Gods have always been there, whether you feel their presence or not.
It is better not to pray at all than to pray for too much; nothing will be given that you won't repay. It is better to sacrifice nothing than to offer too much.
Not to sound like a "Boomer" in the spiritual traditions community...
But.
I'm always annoyed by "Beginner Witchy!" Or "Baby Witch!" Content.
Nothing is "Baby".
It is just the basics.
And half of the posts don't follow the basics either.
It's "Rose quartz for Love! š"
No. How about "If you pay attention to how clean your house is, it's a reflection of how clean the energies are."
"the basics" that should be considered "for beginners" should revolve around how to live in tandem with the forces at play, how to recognise forces at play, and how to navigate changes in the forces at play.
It's like any art or craft. There's steps and stages and ways that processes are followed. That's how all spiritual traditions that are rooted in cultural beliefs are. And the New Age versions of these subjects are so ignorant that they don't even know what they are talking about to begin with.
The biggest hurdle I faced when coming from a culturally Christian, personally agnostic background into polytheist circles was not how to set up an altar or anything.
I struggled with the theological components. What's the philosophy of Kharis, what role did religion serve to the original followers, or what did Animism look like then vs now in New Age beliefs?
The problem was that all the beginner guides were about "what offerings should you give when asking for help with your love life" or "how to know Apollo wants to work with you."
It frustrated me so much because it felt like there was no foundation to the practices they were encouraging. It was all marketed, for lack of a better word, towards absolute beginners. But there was no philosophy, no worldview, not even bare-bones structure.
What's the point of knowing how to offer a rose-filled apple with Khernips if I don't even know what Kharis is (or even what the point of offering at all is)? What's the point of knowing what to pray for if I don't even know who I'm praying to beyond a name, or even how to actually do it?
It's something I've tried to keep in mind when I make helpful posts now that I have a bit more experience, but it does still grind my gears.
(I thought I was done making beginner guides, but I made the mistake of going on Pinterest again, and the misinformation was beyond frustrating. So I'm back at it again)
This is going to be a crash course of everything that makes me sigh.
What is it?
Hellenic Polytheism (or Hellenic Paganism/helpol) is a pre-Christian, polytheist (multiple Gods) belief system. It lacks scripture, canon, hierarchy, or Orthodoxy.
It is NOT Hellenism or Hellenistic Polytheism. These are different Greek (Hellenic) terms that do NOT refer to the religion. The religion is Hellenic Polytheism.
The religion includes the worship of the Gods, spirits, ancestors, and sometimes mythological figures or heroes.
The Myths
The next question that I see beginners ask is regarding the significance of the myths. Did Zeus create everyone and everything? Did Gaeia? Can you worship Gods that have beef in the myths?
So the foundation to answer all of this is one thing: The myths are not real. As in, they are man-made stories, perhaps inspired by the divine, but stories nonetheless. We do not proclaim divine truth or literal meaning. They are metaphors and allegories that explain certain phenomena or give certain morals.
One common example is that of Persephone and Hades. There are multiple layers of interpretation here.
The first is the natural implications; Persephone's travel to and from the Underworld is a metaphor for the changing seasons.
There's also the cultural context of the time. Consider the way marriage worked in ancient Greece, specifically Athens. Women had very little autonomy, so this is something of a hopeful story. After all, Persephone gets to return to her mother for half the year.
Not a modern standard we'd want to uphold, but we also didn't write these stories. This is why historical literacy and familiarity is going to be vital to a well-read practice.
So let's take it back to the original questions. The myths can not prescribe our literal, physical reality because that was not their job. So, yes, you can worship Athena and Aphrodite together, no problem.
Furthermore, there's not one single form the myths take. Greece was not one, unified nation-state, nor did it form these beliefs over a small amount of time. We're talking about countless communities and cities over thousands of years. There's a lot of variety in the myths, the prayers, the epithets, and the holidays.
This means even the popular concept of the "Twelve Olympians" can be called into question. Many cities and villages had their own combination of Gods that they prioritized.
Most of what we reference today is Athenian, which is fine, but it's not the whole picture. Keep this in mind.
What are the 'Rules?'
Okay, so we've established that there's no scripture or canon, and the myths are metaphors. So how do we know what to do?
This religion is a revival of ancient beliefs (or reconstruction, if you feel the need to differentiate). We are basing a belief system off of a very old, extremely varied philosophical and spiritual tradition. The most important part is the bigger picture, first and foremost.
*****Allow me to introduce: Xenia and Kharis.*****
These are arguably the most important functions within the whole thing. Xenia is, roughly, hospitality. It is welcoming the foreigner and being a good host in multiple facets of life. The spiritual connotation is more akin to being a good 'steward of the Earth,' paying mind to not only the major Gods, but also the lesser spirits of your home and land. This is where ***Animism*** comes in.
Animism is a concept wherein the inorganic and organic natural environment around us has spiritual significance, as in it has a soul or spiritual essence of some kind. Think of Studio Ghibli's Spirited Away, where Haku is the spirit of a river. Same concept, if less humanized.
Kharis is the idea of reciprocity, respect, and reverence. This is the relationship you maintain with the Gods, with your ancestors, and with your community. When you pray, when you give offerings, when you meditate on the Gods, you are building Kharis with them.
You may hear about the Seven Pillars of Hellenic Polytheism or some similar concept. These are a modern invention presumably inspired by the Pillars of Islam. They hold no basis in tradition and were created by Timothy Jay Alexander, who is not considered a good or credible person.
Prayer and Offering
This is where a lot of beginners get intimidated, but it's really never as difficult as people on the internet make it out to be. Let's start with the usual concerns:
"Can I have multiple Gods on the same altar?" - Yes
"Do I need an altar?" - No, but I would make one if possible. It's helpful.
"Do I need to cleanse?" - Not in the witchy way, but I recommend cleaning/dusting semi-regularly. You're actually going to be cleansing yourself.
"I don't have much money, what can I offer?" - Good news, you can offer something as simple as water.
Prior to prayer, it's customary and respectful to wash your hands (I wash my hands and mouth, sometimes face).
The actual structure can be pretty simple, and I've actually answered this a couple of times, so I just pulled from one of the comments I made on someone's post.
I usually start by naming (invoking) the Spirit/God + a couple of titles/epithets/kennings.
I don't always use the original language for these titles either, and sometimes I make up my own! Then I usually give thanks.
So a simpler example: "Apollon, great healer, protector of foreigners, I give thanks for watching over my family abroad." It's usually after this part that I pour libation or make another offering. Then, if I need to, I do the "asking part." So something along the lines of, "I offer XYZ and ask that you ___" for whatever you might be praying for.
And this can definitely be tweaked. I change it up or add on all the time. Sometimes I read hymns before/after (Theoi.com is good for this in a pinch).
I also usually fit in a time somewhere in the process to just chat (respectfully but not overly so, like you might in a Church). I might talk about where I've felt their presence, what I meditate on, etc.
At times when I'm very busy or tired, I really simplify and just say thanks to that God and leave the offering.
As I've said, this can be adjusted to be shorter or longer based on your needs/practice. If you're doing things for holidays or more complex rituals, you can use fancier language, more epithets, etc. It's really up to you and the way you want it to be structured.
A common thing I see mentioned is "Khernips." People generally describe them as some kind of leaf, maybe bay leaves, burned and then set in water (or something similar). Some will say this is necessary. I, personally, have not seen enough evidence to suggest this is true.
From what I've read, these appear to have been used more for temple worship/ritual than household worship.
Some will also say you must pray with your hands facing either up or down, depending on the "domain" of the God you are praying to. I won't say you can't implement this, but I will say it's neither necessary nor that simple if you have a good understanding of the Gods, which leads me to my next section.
****Conceptualizing the Gods****
Now, I know for a fact I have made posts about this, but it is so important, so I'll go over it again.
First, let's get away from "God of ____." Just throw that out of the window. It's simple, it's easy, but it's not quite right. Think of it this way: a woman who is a mother is also other things, right? She can help with Mom-things because she is one, but she might also be a mechanic, an accountant, a leader, or a poet.
The Gods may have distinct ties, associations, or influence over something (such as Zeus with storms), but they are neither restricted to those things nor are they only those things. Epithets are a great example of this.
Epithets are titles to the Gods that show what aspect of that God you are referring to. Some treat them as very distinct and individual forms of a God, but some think of them as merely working titles. Once again, Theoi.com has these listed for convenience.
This is why it's a bit of an oversimplification to deem a God "Ouranic" or "Cthonic" (Of the heavens or of the Underworld), which is where the palms facing up or down for prayer comes from. The issue is that, if Gods have varying aspects of multiple domains, then how do you determine which one they "belong to."
Well, some will change their hand positioning based on the epithet they're praying to. Some, like myself, omit that part altogether. Ultimately, it's up to you.
The second thing to consider is that you are not obligated to worship them as you might have been in other religions. They are not your all-knowing, all-powerful creator. They are not here to cast judgment on you. Remember Kharis and Xenia. It's about respect, reciprocity, and understanding that we are all part of a greater cycle and spiritual world.
(At least to me, it is. Many people have different reasons for their practice, and that's a fun part of learning your path.)
Finally, GENERAL PSA's
You will not always "feel" the Gods. There will be times that you feel nothing spectacular or groundbreaking. There will be times when your practice will just feel like a habit. DO NOT BE DISCOURAGED!!!
The Gods will not be mad at you for taking breaks or praying to other Gods. It's Polytheism!
Research, research, research. This is a crash course for the BASICS. I highly recommend Hellenic Polytheism: Household Worship, which can be downloaded via Anna's Archive.
Wicca WILL be the bane of your existence when it comes to determining which common internet things are actually historically-based and which ones are modern inventions (I'm looking at you, Triple-Goddess Hekate people).
You do NOT have to have Greek Ancestry to practice this religion, but you should respect modern Greek culture and beliefs.
STAY OFF OF PINTEREST FOR YOUR RESEARCH!!!!!!!!
Be wary (not unkind, not rude) of anyone who claims they are some kind of authority figure. Not everyone is harmful or lying about their experiences, but it's better safe than sorry. At the end of the day, trust your gut.
Not everyone's practice will be the same. Mine certainly isn't the same as many of the people I follow. I did my best to keep my personal variations out of this, but I did determine my path at my own pace through my own experiences. As you become more confident, you might actually disagree with some of my points, and that's fine. Just make sure you know why you think the way you do.
Not to be confused with the concept of "sin," but this is rather the common, daily "dirt" accumulated by simply existing. It can be both spiritual and physical, and this is why it's common practice to wash before offering. You ought to be clean before those you respect.
Now, Miasma is different. It is a spiritual filth, in a sense, caused by some kind of wrongdoing, such as hubris or murder. In other words, this shouldn't be something you regularly encounter and therefore not something you need to worry about. It was generally handled by ritual cleansing.
the mythic literalism debate really obfuscates the need for historiography imo. I don't believe that x or y god is a rapist or a murderer in any real sense, but individual opinion should not be the main focus here. what's undeniable is that these mythologies, cultural norms, and cultic practices were developed within a highly misogynistic, ableist, and stratified society, and it's irresponsible to overlook or attempt to 'soften' that fact when retelling or reimagining these stories.
someone else's belief or non-belief in the myths doesn't necessarily matter to me; there's bound to be a range of positions today as there was in the ancient world. but what does matter is whether someone is carrying forward harmful practices or ideas because they've simply rewritten a surface-level 'nice' version of the myths in their head, rather than engaging more deeply with the source culture and seeking to understand their meanings in context.
we can and should worship the gods without needing to ignore, absolve, or justify the cruel, oppressive parts of their myths and cultures. instead we need to ask questions like, what do these things tell us about the function of religion, or gender roles, or property rights at the time, in this place? what might this suggest about the godās worshippers, their role in public worship or household rituals, or their relationship to civil governance, public unrest, marginalized groups, imperial expansion, etc.?
these types of questions can help you to build a theological foundation and create a practice in line with your personal convictions, grounded in historical context, but able to identity and deconstruct the objectionable parts when you see them. the myths are documents, first and foremost, and that's how we need to treat them. anyone who says that it's hubristic or 'offensive' to take this approach does not have your best interests in mind.
"Rosy-fingered Selene after sunset, surpasssing all the stars, and her light spreads alike over the salt sea and the flowery fields; the dew is shed in beauty, and roses bloom and tender chervil and flowery melilot."
I've been looking around for answers but everyone else seems really torn too; is Agathos Daimon an individual deity, or a type of spirit like a nymph? And do they reflect the spirit of the house itself? Cause if so, I live in a very poorly maintained apartment (by our landlord) and I think our daimon would need a therapist.
Hello Anonnie!
To keep it brief, Agathos Daimon is both an individual daimon (Agathodaemon) and a type of spirit - the Agathoi Daimones, plural. It's very similar to Eros and the Erotes.
There's a lot of confusion about Agathos Daimon and the Agathos Daimones, which makes the conversation a bit difficult. Simply put, the Agathoi Daimones are not a reflection of the house itself, but rather the embodiment of the lived experiences of the household. It's my opinion that no two houses or households will have the same Agathos Daimon, and it's not necessarily a reflection of the state of the structure itself.
Agathos Daimon means āgood spiritā and [...] a good spirit usually refers to a type of divine being that is less powerful than a God, is personal to each family, and can bring the family good luck, protection, or some type of assistanceĀ¹.
If you are familiar with the Lares from Roman Polytheism, the Agathoi Daimones work in very similar ways. They protect within their domain, usually bringing good fortune and prosperity as they do.
So far, I've mentioned the Agathoi Daimones as a collective; however, people did and do honor Agathos Daimon as a single entity.
I want to make a clear distinction about when I'm referring to Agathos Daimon (singular spirit) versus an Agathos Daimon (one of a class of spirits). To emphasize this distinction, I will write Agathos Daimon as Agathodaemon when I'm referring to the singular entity, but in your practice, you can use either spelling.
Before being mixed with water, a few drops of wine were drunk in honor of the agathos daimĆ“n or āgood spirit.ā [...] Theophrastos states that the purpose of this toast was āto serve as a reminder, through a mere taste, of the strength of the godās generous gift.āĀ²
In antiquity, it was common practice at the start of every symposium, ancient wine-drinking parties, to taste a couple drops of unmixed wine in Agathodaemon's honor. Likewise, the first libation of wine in Dionysus' sanctuary often went to AgathodaemonĀ³.
Agathodaemon is most commonly associated with snakes - a symbol of abundance, healing, and rebirth in antiquity. In almost every depiction, he is shown as a snake, or a young boy with horns. Snakes often lived in the homes of the ancient (likely not by choice), which may be a connection between Agathodaemon as a household deity.
If you're interested in more experiences with Agathodaemon, I recommend you check out these:
@passionandmadness' "The Agathos Daimon and Why You Should Work With Him.", Hellenion's "Agathos Daimon", and asimplealtar's "Agathos Daimon: How to Make Offerings To Your Household Spirit"
In truth, this topic is a lot more complicated and complex than I can explain. This entire post is pretty much the extent of my knowledge on the Agathodaemon and the Agathoi Daimones, although I quickly realized there's a super deep rabbit hole to dive into. I had to rewrite this post three times to try and condense a lot of information into a way that is still understandable.
If you're interested in going down the rabbit hole yourself, I recommend checking out these two posts (1, 2). I know this has been a super massive info dump, but to circle back to your questions:
Yes, Agathos Daimon is both an individual daimon (Agathodaemon) and a type of spirit - the Agathoi Daimones. In my opinion, it's not a reflection or manifestation of your house itself, but rather the embodiment of your lived experiences.
Divider by Strangergraphics
[1] Hellenion. "Agathos Daimon,"
[2] Robert Garland, "Daily Lives of the Ancient Greeks," 148.
[3] Walter Burkert, "Greek Religion," 253."
(I thought I was done making beginner guides, but I made the mistake of going on Pinterest again, and the misinformation was beyond frustrating. So I'm back at it again)
This is going to be a crash course of everything that makes me sigh.
What is it?
Hellenic Polytheism (or Hellenic Paganism/helpol) is a pre-Christian, polytheist (multiple Gods) belief system. It lacks scripture, canon, hierarchy, or Orthodoxy.
It is NOT Hellenism or Hellenistic Polytheism. These are different Greek (Hellenic) terms that do NOT refer to the religion. The religion is Hellenic Polytheism.
The religion includes the worship of the Gods, spirits, ancestors, and sometimes mythological figures or heroes.
The Myths
The next question that I see beginners ask is regarding the significance of the myths. Did Zeus create everyone and everything? Did Gaeia? Can you worship Gods that have beef in the myths?
So the foundation to answer all of this is one thing: The myths are not real. As in, they are man-made stories, perhaps inspired by the divine, but stories nonetheless. We do not proclaim divine truth or literal meaning. They are metaphors and allegories that explain certain phenomena or give certain morals.
One common example is that of Persephone and Hades. There are multiple layers of interpretation here.
The first is the natural implications; Persephone's travel to and from the Underworld is a metaphor for the changing seasons.
There's also the cultural context of the time. Consider the way marriage worked in ancient Greece, specifically Athens. Women had very little autonomy, so this is something of a hopeful story. After all, Persephone gets to return to her mother for half the year.
Not a modern standard we'd want to uphold, but we also didn't write these stories. This is why historical literacy and familiarity is going to be vital to a well-read practice.
So let's take it back to the original questions. The myths can not prescribe our literal, physical reality because that was not their job. So, yes, you can worship Athena and Aphrodite together, no problem.
Furthermore, there's not one single form the myths take. Greece was not one, unified nation-state, nor did it form these beliefs over a small amount of time. We're talking about countless communities and cities over thousands of years. There's a lot of variety in the myths, the prayers, the epithets, and the holidays.
This means even the popular concept of the "Twelve Olympians" can be called into question. Many cities and villages had their own combination of Gods that they prioritized.
Most of what we reference today is Athenian, which is fine, but it's not the whole picture. Keep this in mind.
What are the 'Rules?'
Okay, so we've established that there's no scripture or canon, and the myths are metaphors. So how do we know what to do?
This religion is a revival of ancient beliefs (or reconstruction, if you feel the need to differentiate). We are basing a belief system off of a very old, extremely varied philosophical and spiritual tradition. The most important part is the bigger picture, first and foremost.
*****Allow me to introduce: Xenia and Kharis.*****
These are arguably the most important functions within the whole thing. Xenia is, roughly, hospitality. It is welcoming the foreigner and being a good host in multiple facets of life. The spiritual connotation is more akin to being a good 'steward of the Earth,' paying mind to not only the major Gods, but also the lesser spirits of your home and land. This is where ***Animism*** comes in.
Animism is a concept wherein the inorganic and organic natural environment around us has spiritual significance, as in it has a soul or spiritual essence of some kind. Think of Studio Ghibli's Spirited Away, where Haku is the spirit of a river. Same concept, if less humanized.
Kharis is the idea of reciprocity, respect, and reverence. This is the relationship you maintain with the Gods, with your ancestors, and with your community. When you pray, when you give offerings, when you meditate on the Gods, you are building Kharis with them.
You may hear about the Seven Pillars of Hellenic Polytheism or some similar concept. These are a modern invention presumably inspired by the Pillars of Islam. They hold no basis in tradition and were created by Timothy Jay Alexander, who is not considered a good or credible person.
Prayer and Offering
This is where a lot of beginners get intimidated, but it's really never as difficult as people on the internet make it out to be. Let's start with the usual concerns:
"Can I have multiple Gods on the same altar?" - Yes
"Do I need an altar?" - No, but I would make one if possible. It's helpful.
"Do I need to cleanse?" - Not in the witchy way, but I recommend cleaning/dusting semi-regularly. You're actually going to be cleansing yourself.
"I don't have much money, what can I offer?" - Good news, you can offer something as simple as water.
Prior to prayer, it's customary and respectful to wash your hands (I wash my hands and mouth, sometimes face).
The actual structure can be pretty simple, and I've actually answered this a couple of times, so I just pulled from one of the comments I made on someone's post.
I usually start by naming (invoking) the Spirit/God + a couple of titles/epithets/kennings.
I don't always use the original language for these titles either, and sometimes I make up my own! Then I usually give thanks.
So a simpler example: "Apollon, great healer, protector of foreigners, I give thanks for watching over my family abroad." It's usually after this part that I pour libation or make another offering. Then, if I need to, I do the "asking part." So something along the lines of, "I offer XYZ and ask that you ___" for whatever you might be praying for.
And this can definitely be tweaked. I change it up or add on all the time. Sometimes I read hymns before/after (Theoi.com is good for this in a pinch).
I also usually fit in a time somewhere in the process to just chat (respectfully but not overly so, like you might in a Church). I might talk about where I've felt their presence, what I meditate on, etc.
At times when I'm very busy or tired, I really simplify and just say thanks to that God and leave the offering.
As I've said, this can be adjusted to be shorter or longer based on your needs/practice. If you're doing things for holidays or more complex rituals, you can use fancier language, more epithets, etc. It's really up to you and the way you want it to be structured.
A common thing I see mentioned is "Khernips." People generally describe them as some kind of leaf, maybe bay leaves, burned and then set in water (or something similar). Some will say this is necessary. I, personally, have not seen enough evidence to suggest this is true.
From what I've read, these appear to have been used more for temple worship/ritual than household worship.
Some will also say you must pray with your hands facing either up or down, depending on the "domain" of the God you are praying to. I won't say you can't implement this, but I will say it's neither necessary nor that simple if you have a good understanding of the Gods, which leads me to my next section.
****Conceptualizing the Gods****
Now, I know for a fact I have made posts about this, but it is so important, so I'll go over it again.
First, let's get away from "God of ____." Just throw that out of the window. It's simple, it's easy, but it's not quite right. Think of it this way: a woman who is a mother is also other things, right? She can help with Mom-things because she is one, but she might also be a mechanic, an accountant, a leader, or a poet.
The Gods may have distinct ties, associations, or influence over something (such as Zeus with storms), but they are neither restricted to those things nor are they only those things. Epithets are a great example of this.
Epithets are titles to the Gods that show what aspect of that God you are referring to. Some treat them as very distinct and individual forms of a God, but some think of them as merely working titles. Once again, Theoi.com has these listed for convenience.
This is why it's a bit of an oversimplification to deem a God "Ouranic" or "Cthonic" (Of the heavens or of the Underworld), which is where the palms facing up or down for prayer comes from. The issue is that, if Gods have varying aspects of multiple domains, then how do you determine which one they "belong to."
Well, some will change their hand positioning based on the epithet they're praying to. Some, like myself, omit that part altogether. Ultimately, it's up to you.
The second thing to consider is that you are not obligated to worship them as you might have been in other religions. They are not your all-knowing, all-powerful creator. They are not here to cast judgment on you. Remember Kharis and Xenia. It's about respect, reciprocity, and understanding that we are all part of a greater cycle and spiritual world.
(At least to me, it is. Many people have different reasons for their practice, and that's a fun part of learning your path.)
Finally, GENERAL PSA's
You will not always "feel" the Gods. There will be times that you feel nothing spectacular or groundbreaking. There will be times when your practice will just feel like a habit. DO NOT BE DISCOURAGED!!!
The Gods will not be mad at you for taking breaks or praying to other Gods. It's Polytheism!
Research, research, research. This is a crash course for the BASICS. I highly recommend Hellenic Polytheism: Household Worship, which can be downloaded via Anna's Archive.
Wicca WILL be the bane of your existence when it comes to determining which common internet things are actually historically-based and which ones are modern inventions (I'm looking at you, Triple-Goddess Hekate people).
You do NOT have to have Greek Ancestry to practice this religion, but you should respect modern Greek culture and beliefs.
STAY OFF OF PINTEREST FOR YOUR RESEARCH!!!!!!!!
Be wary (not unkind, not rude) of anyone who claims they are some kind of authority figure. Not everyone is harmful or lying about their experiences, but it's better safe than sorry. At the end of the day, trust your gut.
Not everyone's practice will be the same. Mine certainly isn't the same as many of the people I follow. I did my best to keep my personal variations out of this, but I did determine my path at my own pace through my own experiences. As you become more confident, you might actually disagree with some of my points, and that's fine. Just make sure you know why you think the way you do.
I saw the tag about worshipping the Mississippi and I got excited, so a little bit of niche local lore for me:
In Ocean Springs, Mississippi, there's a Walter Anderson art museum featuring a recreation of a carving called "Father Mississippi." The first time I saw that was when animism really clicked for me as a concept.
Like, wow, from Michigan to Mississippi we are all connected. Every corner of the world knows the others in some way. Absolutely beautiful. And the Mississippi River itself sustains SO MUCH land, so many species. Environmentally speaking, nothing makes more sense to worship than our water systems.
So yeah, great museum. Worship the land, the river, and all her tributaries.
Indigenous peoples of the US have been doin' it. We still be doin' it. Features of my ancestral lands in the North and Southeastern woodlands are their own living things. If you're curious about it, look into who's land that is, reach out to see how you can honor those things while not stepping into closed cultures (assuming you're non-native) and accept the responses.
A good way to honor the rivers, mountains and lands is to be aware of people who have traditional stewardship of these areas and how to get involved in preservation efforts.
