🍃 Khaire! I am Violet, an adult hellenic polytheist from Australia, reconstructing the cult practices of ancient Argos.
All the theoi deserve respect and I do not purposefully exclude any from my worship. Doing so violates eusebeia and xenia in my eyes, and damages any kharis built with the pantheon as a whole or individually. 🏺
This theoiblr is a record of my religious journey and practice.
[...a son, of many shifts, blandly cunning, a robber, a cattle driver, a bringer of dreams, a watcher by night, a thief at the gates, one who was soon to show forth wonderful deeds among the deathless gods.]
Dioskouria is the celebration of the hero-gods Kastor and Polydeukes (Pollux) - the Dioskouroi, sons of Leda, but from different fathers; Kastor from Tyndareus and Pollux from Zeus. Frequently referred to as the Lords, anakes, their festival is also known as Anakeia in Athens and they are often invited guests to a theoxenia meal.
In Sparta the Dioskouria was celebrated with sacrifices, rejoicings, and drinking (Paus. 4.27.1), and at Athens they would prepare a meal consisting of cheese, a barley-cake, ripe figs, olives, and garlic, in the Prytaneium. Known in their mortal lives as skilled horsemen, horse-races and similar games would have been common entertainment during the lords’ festival.
Frequent elements of the theoxenia ritual would also likely be common in their festival, including an invitation, the arrangement of meats, cakes, fruits, and wine on a table, with a ‘couch,’ decorated and made comfortable with rich textiles, available for the gods (or heroes, in other cases) to recline and enjoy the meal. The placement of the couch and the invitation are the main tributes that lend the word ‘xenia’ to the name as they are an act of hospitality and entertainment of a guest.
Personal Practice:
In Argos, near the grave of Argus and further along a sanctuary of Eilethya, is a temple to the Dioskouroi. In it were ebony wood statues of the Dioskouroi, their sons and their sons’ mothers, as well as statues in ebony wood and a little ivory of their horses. (Paus. 2.22.5)
Though appearing frequently in other Doric states, there is no clear evidence of the Dioskouria held in Argos. Therefore I have placed their festival in my calendar around the two weeks prior to the summer solstice in December, as this is the time when the Geminid meteor shower appears.
The Geminids were first discovered in 1862 and they occur because the Earth is travelling through the left-over material from the tail of the asteroid 3200 Phaethon. This asteroid is considered a rock comet which is an asteroid that shares some of the characteristics with a comet, including a comet tail, and it has surface jets. The Gemini Constellation after which the meteor shower is named appears in [the southern] sky around 10:00 pm so it’s best to go out and watch for them after midnight when Gemini is higher in the sky as the shower gets better throughout the night. (Perth Observatory, article for December 2021)
Perseus, Dictionary of Greek and Roman Antiquities
it’s the idea that because rape as an act is misogyny, that talking about rape or including it in stories is also misogyny. as if acknowledging that women were denied agency and dignity somehow further denies us agency and dignity. when really, acknowledging the ways women were/are denied agency and dignity affirms that we are entitled to these things. a feminist story isn’t just a story in which no bad things happen to women. bad things do happen to women. pretending they don’t, and especially trying to superimpose that conviction onto the past, just because it isn’t as fun to dwell on, is not a feminist position.
I don't know if someone smarter has already coined a term for this, or if it's well established, but I think one of the worst impacts of deteriorating media literacy has been the phenomenon where people believe explanation is endorsement, or that understanding and accurately identifying a problem is somehow part of/endorsement of that problem.
I think that's part of what's happening here, this idea that real feminism must sanitize and shove into the past all of our oppression, as if acknowledging it is somehow maintaining structures of oppression or re-traumatizing/reenacting that harm.
I am so sorry if my response was longer then expected, I just wanted to make sure you are prepared
And apologies if it's very academically dense, it's kinda my communication style 😅 especially for these topics
Note: This is NOT my main field of expertise! These insights are coming from my perspective built on the knowledge and skills that I have developed, and insights that I personally would like to provide if I were to give an overview, I'd advise looking into the perspectives of others as well!
On researching Archaic Greek Religion
Sources & Resources
(An Extensive Preparation)
Before I start, I want to remind you that YOU DO NEED TO KNOW EVERYTHING! And you are not expected to know everything, because nobody truly knows everything, that's why the academic community relies on each other and other fields
Your knowledge will build itself automatically, just make sure that you are open to the information, take lots of notes, and take your time to process everything, learning is a life-long process, no rush 💛
General Advice
Ah, yes, the Archaic Period! Very interesting topic to research
The general consensus is that the Archaic Period lasted around 800 to 500 or 480 BCE
Hesiod and Homer are speculated to have lived during that time! ;)
In case you haven't already, I'd recommend looking into Hesiod's Theogony the Homeric Hymns to get a better understanding of the characteristics of ancient Greek Religion during the Archaic Period
Note: they're called 'Homeric' for their Dactylic Hexameters and chronological proximity to Homer's time
I’d bet you already know where to look for the texts and translations online, like Perseus, Theoi, ToposText, etc, so I’ll just jump over that (but if you’d like to know more then please let me know!)
Sidenote: check out The Digital Classicist Wiki, it’s super neat.
This isn’t necessary, but I’d advise you to familiarize yourself with the academics / scholars / researchers within the field, check out the Database of Classical Scholars! They have a search engine for authors and their works
OUPblog also have a brief post (A history of modern scholarship on Ancient Greek religion) I’d recommend to check out If you’re interested in the history of the general scholarship of Ancient Greek Religion
Here are some authors and scholars I think might help. they might also have some really helpful books and articles you can find
Walter Burkert
Jean-Pierre Vernant
Julia Kindt
Esther Eidinow
Robert Parker
Jon D. Mikalson
Marcel Detienne
Catherine Morgan
Hans Beck
Hans van Wees
Kurt A. Raaflaub
Brian M. Lavelle
Note: some might talk about general Ancient Greek Religion including the Archaic Period, some might talk about general Archaic Greece and include aspects of religious history
Context and Greek Colonization
During the Archaic Period Greek Colonization was also in action, meaning that the Greeks would spread their culture and religion with them to various geographical regions and locations, colonies (apoikiai) and cities would be founded, some could even turn into an independent Polis.
Furthermore, the Greeks would not just bring their cults but also adapt them to the environment they found themselves in!
Additionally, Cultural and Religious Syncretism would also occur if the Greeks came into contact with other cultures and civilizations, this is why and how the Greeks knew of foreign deities like Atargatis (north Syria), Isis (Egypt), Kybele (Phrygia), and Thracian deities like: Bendis, Sabazios, and Kotys. This process of translation is also known as Interpretatio Graeca
Some colonies for context:
Syracuse (Sicily): Founded by Corinth in ~ 730 BCE.
Naxos (Sicily): Founded by Chalcis in ~ 730 BCE, the first Greek colony in Sicily.
Gela (Sicily): Founded by colonists from Rhodes and Crete ~ 689 BCE.
Cumae (Italy): Founded by colonists from Chalcis ~ 740 BCE
Sybaris (Italy): Founded by Achaeans ~ 720 BCE.
Croton (Italy): Founded by Achaeans ~ 710 BCE.
Tarentum (Italy): Founded by Sparta ~ 705 BCE.
Rhegium (Italy): Founded by Chalcis around ~ 720 BCE.
Sinope (Turkey): Founded by Miletus ~ mid-7th century BCE
Panticapaeum (modern Kerch, Crimea): Founded ~ 600 BCE
Elea (Italy): Founded by Phocaea around ~ 540 BCE.
For the general historical context of the Archaic Period, here are some resources that might provide further insights
<p>Archaic Greece, spanning approximately from 800 to 500 BCE, marks a transformative period in ancient Greek history characterized by signi
The Greek Archaic Period (c. 800-479 BCE) started from what can only be termed uncertainty, and ended with the Persians being ejected from G
Archaic period, in history and archaeology, the earliest phases of a culture; the term is most frequently used by art historians to denote t
On Secondary Sources
I love books and academic literature, I think the best way to get an overview of topics is to read (more) books :)
Academic Literature
For secondary sources and academic literature, I’d recommend checking out Perlego.com, they have a very affordable subscription that gives you access to countless academic e-books
For general intros, I’d recommend:
The Oxford Handbook of Ancient Greek Religion [not on Perlego]
A Companion to Archaic Greece (Wiley-Blackwell) [Available on Perlego]
Archaic Greece: The Age of New Reckonings (Chapter 5: Archaic Greek Myth and Religion) [Available on Perlego]
For the more niche books, I’d recommend:
Dionysos in Archaic Greece: An Understanding Through Images [Available on Perlego]
Mourning Rituals in Archaic & Classical Greece and Pre-Qin China [Available on Perlego]
Athletes and Oracles: The Transformation of Olympia and Delphi in the Eighth Century BC (by Catherine Morgan) [Available on Perlego]
Research Literature
Note: you can skip this if it isn't relevant to you! [it's very nerdy]
For the Research literature, I’d recommend downloading Zotero, it’s awesome!
And then scavenge through research databases like JSTOR and download the files via Zotero for better reading experience
Here are some articles I’ve found that I thought might be helpful
Connor, W. R. (1987). Tribes, festivals and processions; civic ceremonial and political manipulation in archaic Greece. The Journal of Hellenic Studies, 107, 40–50. https://doi.org/10.2307/630068
Hodkinson, S. (1998). Patterns of bronze dedications at Spartan sanctuaries, c. 650—350 BC: towards a quantified database of material and religious investment. British School at Athens Studies, 4, 55–63. http://www.jstor.org/stable/40960258
Shapiro, H. A. (1991). Theseus: Aspects of the Hero in Archaic Greece. Studies in the History of Art, 32, 122–139. http://www.jstor.org/stable/42620663
Kopanias, K. (2009). Some ivories from the Geometric stratum at the sanctuary of Artemis Orthia, Sparta: interconnections between Sparta, Crete and the Orient during the late eighth century BC. British School at Athens Studies, 16, 123–131. http://www.jstor.org/stable/40960628
Morris, I. (1999). Archaeology and Gender Ideologies in Early Archaic Greece. Transactions of the American Philological Association (1974-), 129, 305–305. https://doi.org/10.2307/284433
On Primary Sources
Archaeology
When looking at the archeology, I’d advise being aware of the geography and locations that you’re researching when looking into the primary sources!
Reminder: Ancient Greece was not a united collective, so the beliefs and practices might differ (ever so slightly) based on geography and region, also: Greek colonization occurred during the Archaic Period
So maybe think about what regions and sites you wanna look more into compared to others
For general archeology I’d recommend these resources:
Corpus Vasorum Antiquorum (CVA)
Archaeological Cadastre of Greece
Arachne (archaeological database)
Archaeology in Greece Online
Beazley Archive Pottery Database
Digital Resources for Corinth (ASCSA)
Sanctuaries and Temples
Temenoi (Temenos in singular) marked the boundaries for sacred and liminal spaces connecting the mortal realm to the divine, they were places of worship where one could provide their offerings
they were not just significant landmarks but also major hubs for connection and interaction!
Here are some that you might wanna check out and look further into
Sanctuary of Apollo at Delphi
Sanctuary of Zeus at Olympia
Sanctuary of Asclepius at Epidaurus
Temple of Aphaia on Aegina
Temple of Apollo in Corinth
Sanctuary of Artemis at Brauron
Sanctuary of Artemis Orthia in Sparta
The Sanctuary of the Great Gods at Samothrace
The Heraion of Perachora
Inscriptions
For epigraphy and inscriptions I’d recommend to look into these databases:
CGRN Collection of Greek Ritual Norms
Epigraphic Database Heidelberg [Latin & Greek]
PHI Greek Inscriptions
Lexicon of Greek Personal Names (LGPN)
Supplementum Epigraphicum Graecum
Opera Graeca Adnotata (OGA)
Supplementum Epigraphicum Graecum
Archaeological Cadastre of Greece
Attic Inscriptions Online
See also:
Wiki Commons | 6th-century BC inscriptions in Greece
Wiki Common | Archaic Greek inscriptions in Naxos
Wiki Commons | Archaic Greek inscriptions in Paros
Some more specific examples you can look into:
Mantiklos “Apollo” (700–675 BCE).
Nikandre dedication (Delos, c. 650 BCE).
“Nestor’s Cup” graffito (Pithekoussai, late 8th c.).
Dipylon prize inscription (Athens, late 8th c.).
Cant read or speak Ancient Greek? that's alright (me neither), check out these dictionaries
The Brill Dictionary of Ancient Greek
Ancient Greek Dictionary Online Translation
LSJ - Ancient Greek Dictionaries
Logeion
YouTube is also great to learn more about the Archaic Period :)
Violet’s yearly wreath making adventures, part three. Also some thorns for threading needles maybe?
Ft. Dovah and the ornamental pear tree outside my front door.
A pale imitation of your precious fruits
but proud and lush, stood tall at my door
Hera Apia, your abundant gifts delight
green limbs woven for your pleasure
According to Polybius, however, the local inhabitants called the course of the river Timavus, from where it reappears from the earth, ‘the origin and mother of the sea’ (Polybius, in Strabo 5.1.8 C 214). This suggests that the area was a cult place with complex religious connotations. The site was known to the Greeks, which is reflected in the worship of Diomedes there, indicating the existence of a harbour; all along the eastern Adriatic coast, Diomedes’ sanctuaries were located at important harbours (Kirigin and Čače 1998). Two goddesses, the Argive Hera and the Aetolian Artemis, had sacred groves in the vicinity: a probable interpretatio Graeca transmitted by Strabo (5.1.8 C 214; Adam 2000; Ardovino 2002, 211). It is interesting that both Juno and Diana, approximate Roman equivalents, were worshipped by Alpine Celtic populations (probably the Noricans or Taurisci), as is known from other sources. Virgil mentioned the worship of Juno when speaking of the animal plague in Noricum (Georg. 3.531–533). Her statue used to be carried to her sanctuary on a hill in a wagon driven by cows, but because of the epidemics during which cows had perished (Šašel 1980a/1992; Graßl 1982), the inhabitants had to harness aurochs of uneven size to the cult carriage, who clumsily pulled it upwards to the goddess’ sanctuary (Graßl 2007). The chronology is not at all clear and it is impossible to know whether these descriptions refer to pre-Celtic or Celtic Noricans. There are differences between what we know of the cult of ‘Juno’ in Noricum and that of Hera at Argos. The two cows of equal size, which usually pulled the carriages in Noricum, would suggest a procession, while there was only one cart at Argos, driven by oxen, in which the priestess of Hera drove to the sanctuary. There is no mention of a priestess in Noricum, which, however, does not mean that there was no priestess; indeed, that would be most unusual. Even if single other features of either worship may not correspond in detail, the Norican Juno could well have evoked to the Greeks – if they knew of her, which is far from certain – the ‘Argive Hera’ (contra Grassl 2007). One should only think of Lucian’s description of the Celtic Ogmios equated with Hercules (Lucian, Hercules): most of the characteristics of Hercules cannot be recognised in Ogmios at all. It has been tentatively suggested that the Norican Juno as described by Virgil could have been the great mother goddess of the Noricans, their central goddess named Noreia (Hainzmann 2006; Grassl 2007), for which, however, there is no proof. What is known of the goddess Noreia later, under the Roman Empire, would indicate that she was officially worshipped as a personification of the province by Roman magistrates and members of the Roman army and administration (Šašel Kos 1999, 33–9; Scherrer 2007). Virgil’s Norican Juno rather suggests, so it seems, that goddesses with characteristics of Hera/Juno were also worshipped on the fringes of the Mediterranean world. The Argive Hera near Fons Timavi, as perceived by the Greeks, is a testimony to a widely spread worship of a goddess like Juno among the Veneti (Mastrocinque 1991, 224–5), where her sanctuary in Patavium (Padova) played a major role, and where she was a civic goddess protecting Patavium. Livy writes that after the Patavians defeated King Cleonymus from Sparta, whose fleet had attacked them in 302 BCE, they dedicated the beaks of his ships as spoils to the goddess in her sanctuary (Livy 10.2.14; Mastrocinque 1991; cf. Càssola 1979). Cleonymus could escape with only a few of his ships intact. Afterwards a contest of ships took place every year in the river flowing through Patavium in commemoration of this battle. Strabo mentioned that in the groves of Argive Hera and Aetolian Artemis near the Timavus River and Diomedes’ sanctuary, all animals were living together harmoniously, deer in the company of wolves, and all were behaving tamely; if any animal, pursued by dogs, took refuge in these groves, no harm could have been done to it (Strabo 5.1.9 C 215).
Kos, Marjeta Šašel. "Pre-Roman deities along the north-eastern Adriatic: continuity, transformation, identification," in King, Anthony, and Haeussler, Ralph. Religious individualisation: archaeological, iconographic and epigraphic case studies from the Roman World. (2023), pp. 112-113
“οἶον τὸ γλυκύμαλον ἐρεύθεται ἄκρῳ ἐπ’ ὔσδῳ, ἄκρον ἐπ’ ἀκροτάτῳ, λελάθοντο δὲ μαλοδρόπηες, οὐ μὰν ἐκλελάθοντ’, ἀλλ’ οὐκ ἐδύναντ’ ἐπίκεσθαι - Like the sweetapple reddens upon a high branch, high on the highest, and the apple-pickers missed it– no, actually, they didn’t miss it; they couldn’t reach it…”
Resplendent Hera, rosy and heaven-dewed
You are the gilded clouds of the morning
My guiding light, a beacon of hope
Shining bright from your golden throne
I bask in your magnificence, oh majesty
Delighting in your fire-tipped touch
on Helios' dawning purple robe
