#📥 — marie's inbox

[wayfind-er]

do you have charlotte’s final post screenshotted? I wanna see it

It’s not a surprise how many people missed her final post because of how quickly she deactivated her account afterwards. Here are the screenshots I have.

[wayfind-er]

Hello!! How do you manage to find so many sources?

Hello Anonnie!

When I started taking my research a bit more seriously, the first thing I did was look on Tumblr for people's digital libraries and book recommendations.

Here's the library that I've curated, although I know you can find others on Tumblr, too!

I recommend you start your own library in a Google Drive and save any and all books, websites, videos, and blogs you find credible.

You can write a short blurb about what you like about those sources, just so you'll always have that information accessible somewhere. As you do more research, it'll get way easier as books are constantly referencing other books.

Researching can and will get boring quick.

You should focus on topics that interest you, rather than what people consider "must-knows". You can start your research somewhere that interests you and then go down numerous rabbit holes until you find something else that keeps you motivated. Nothing happens in a vacuum, and that includes ancient life.

Say you want to research something that isn't included in either digital libraries I provided. Ask your question on Google, then choose a site that comes up, and then check out its references.

If that doesn't work out for you, try Wikipedia and do the same thing! All credible sources include a reference, and those references can lead you to even better material!

If you are reading something long, like a full book, remember that you don't have to read it cover-to-cover. It's common (and encouraged, really) to look at the table of contents and read chapters based on what you're looking for. Skimming is really helpful when doing research, too. This is pretty much a crash course on finding sources, but I hope it's helpful!

I may make an updated and more detailed version of this later.

[wayfind-er]

I don't know if you have done it yet but a post on how civilian Greeks worshipped in their households?

Hello! Someone asked a few hours before you did, and I got to that ask first. As some key takeaway points:

It was common for houses to have an indoor or outdoor altar.

The head of the household, usually a man, would be the primary person to place offerings and perform rituals for the family.

Chthonic deities were never worshipped inside the house. Most households did not include all twelve Olympians in their offerings.

Zeus Ktesios (of the House), Hermes, and Apollo Agyieus (of the Streets and House) were the most commonly worshipped alongside Hestia within a home.

Instead of focusing on how they constructed their altars, this post will focus on how they actually conducted their worship at home.

Consecration at the Hearth

As you may already know, Hestia was and is still an integral part of household worship.

"Hestia had a particularly important role in the initiation of new members to the household, including brides, newborn children, and slaves, all of whom were formally introduced to her when they were showered with nuts and dried figs¹."

In antiquity, the hearth (and by extension, Hestia) was believed to be a manifestation of the family itself. Whenever anyone joined the family (either via marriage or birth), they would have to be consecrated before the household hearth.

In Athens, on the seventh (or tenth, according to some sources) day after a child was born, the family would perform a ritual called the amphidromia.

During the amphidromia, the child's caregiver (likely the father) would run around the household hearth while carrying the newborn as a way to present the child to the gods, and ask the household deities to protect them². Relatives would then come to the family home to see the newborn for the first time and give gifts.

Afterwards, the child would receive their name while relatives sang and danced around the newborn.

When it came time for a new bride to move into the family home, she also had to be accepted before the household hearth.

Weddings in ancient Greece were a three-part ceremony: the proaulia, which was conducted at the bride's house, the gamos, which was the wedding day, and the epaulia, when friends and family gave gifts to the bride and groom³.

It is at the end of the gamos where the bride is transported from her father's home, led by her mother with torches lit from the family's hearth as protection. Once the bride arrived at the groom's house, the bride would immediately be taken to their family's hearth. What happens here varies by source; however, this would be the time the bride is welcomed as an official part of her groom's family.

By Marlay Painter - Jastrow (2007)

Worship at Home

It wasn't every day a child was born or that a person got married, though. The average person honored the gods every day with more casual offerings and rituals, especially at home.

When looking into household worship, it's important to understand the connection between Hestia and the hearth. The two are undoubtedly linked, with Hestia translating directly to hearth, and, as we've already established, the hearth was crucial to worship at home.

According to the Homeric Hymn 29,

Hestia, in the high dwellings of all, both deathless gods and men who walk on earth, you have gained an everlasting abode and highest honor: glorious is your portion and your right. For without you, mortals hold no banquet, —where one does not duly pour sweet wine in offering to Hestia both first and last.

It was customary to give Hestia an offering of wine before and after every meal, of which the Greeks had two every day (ariston and deipnon). Wine was often more accessible than clean drinking water in larger cities, and so it was considered a staple of ancient Greek culture. Once offered to Hestia, the libation could be consumed by participants if they wanted.

In addition to libations, incense was another common offering in antiquity, as was food (fruits, barley, olive oil) and animal sacrifice. It was not unheard of for people to sacrifice animals on their home altar as an offering.

Household Deities

Besides Hestia, Zeus Ktesios (of the House), Hermes, Hekate, and Apollo Agyieus (of the Streets and House)⁴ were often worshiped as household deities/guardians.

Every deity was worshipped slightly differently, with Zeus Ktesios being honored with a sealed jar that often stayed in the storeroom, as a symbol of abundance and prosperity for the household.

Hermes was often worshipped just outside the house with herms, that marked the property line. Shrines/altars dedicated to Hekate would occasionally be set at the house entrance to protect the threshold, while Apollo Agyieus was honored by the pillars that (generally) stood by the door.

In "Greek Religion", it says:

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 towards the cult image. A cult image or sanctuary must always be given a friendly greeting – a chaire – even if one is simply passing by without any special reason⁵.

We can assume that this was common in private worship.

While everyone in the household was expected to worship the household deities, only the head of the household (often the oldest man, or his son) would be allowed to actually place the offerings on the altar and/or perform rituals for the family.

The process of giving offerings in antiquity likely looked very similar to modern-day practices. The person giving would likely say a few words or a prayer, and then give the offerings. I wasn't able to find anything that gives detailed instructions about anything more, but I hope I was able to answer your question!

Sources Divider by @/uzmacchiato [1] Robert Garland, Daily Life of the Ancient Greeks, 134. [2] Robert Garland, Daily Life of the Ancient Greeks, 89. [3] "Ancient Greek Weddings: Rites, Banquet, Procession" [4] Ian Elliot, "Household Paganism" [5] Walter Burkert, "Greek Religion," 75.

[wayfind-er]

hi Marie!! do you know anything about how they worshipped The Gods in the home in Ancient Greece? Like, did they have any altar set up? Was it for everyone or were there two separated for Ouranic and Cthonic gods?

I know they had a fire in the center of the home for Hestia, did they have something specific for other deities too?

Hi Anonnie! Prepare yourself for a long post.

"Yet religion was something for which the Greeks, who had a word for most things, did not have a word. What we identify as religion was not regarded by them as something distinct and separate from other departments of life. On the contrary, the secular and the profane were constantly overlapping and intersecting with one another. The gods were everywhere and in all things¹."

Household Worship

The Greek household (oikos or oikia) often had three generations under one roof: the grandparents, the father and mother, and their sons (his wife and children included), and any unmarried daughters².

In some cities like Olynthus, which had no public sanctuary or temple, household worship was especially important. Research would find that almost every house here would have one or several altars. Some were portable, and others were fixed into the structure of the house.

Nowadays, when we think altar, we think of a table filled with items that represent a deity and offerings. In actuality, this is more akin to an ancient hieron, or a shrine. In antiquity, an altar was mostly just a dedicated place for offerings. It did not need any decorations, though this was more common in public sanctuaries.

The head of the household, a man in most cases, would act as a ritual expert³, otherwise known as a hiereus or priest, and would take care of the altar.

It would be their responsibility to perform all rituals related to the household, along with making regular offerings to the household deities. The open-air courtyard was where most households had their fixed altar, which would include an outdoor hearth (many had an indoor hearth, too) and a raised platform table to place offerings. This was to ensure that the offerings could successfully make it to the deities and/or the Heavens.

Not all deities received offerings at the altar, though. Zeus Ktesios was worshipped in the storeroom; Zeus Herkeios was worshipped in the open-air courtyard, and Apollo Agyieus was worshipped in the form of a small pillar that stood beside the street door³.

Chthonic deities like Hades were never worshipped inside the house. The ancient Greeks believed that just saying Hades' name would invite death. To worship him in their house was believed to bring death to their family, and so he, and many other chthonic deities, were honored off their property.

That said, the deities included on a household altar depended on that specific household.

Most households did not include the Twelve Olympians in their regular offerings. Hestia, for example, was rarely included on the designated altar, as she received libations before every meal, and the hearth was essentially sacred to her.

From what I can tell, Zeus Ktesios (of the House), Hermes, and Apollo Agyieus (of the Streets and House) were the most commonly worshipped alongside Hestia within a home. Hekate would be included as well due to her association with crossroads⁴.

Hermes, Hekate, and Apollo Agyieus are called doorway, or liminal deities—deities that presided over thresholds and transitions. These deities were most commonly associated with things just outside the house and/or at entrances.

In the case of Hermes, it would be with the placement of a herm, a block of stock that marked a boundary. With Apollo Agyieus, it came in the form of the earlier-mentioned small pillars at the entrances of homes. And with Hekate, shrines dedicated to her would be set up at the entrance to "dispense justice in their own houses,⁵"

This post has already gotten so long, so I'll leave it there, but I hope I answered your questions!

Sources

[1] Robert Garland, "Daily Life of Ancient Greeks," 197. [2] Robert Garland, "Daily Life of Ancient Greeks," 127. [3] Robert Garland, "Daily Life of Ancient Greeks," 134. [4] Ian Elliot, "Household Paganism" [5] Aristophanes, "Wasps,"

[wayfind-er]

what other pagan/helpol tumblrs do you recommend?

[If you get tagged in this, just know that I love your account]

Hi Anonie!

Thank you so much for this question. In my 31 Days of HelPol post, I mainly recommended digital temples and shrines, but I love a lot of HelPol/Pagan blogs!

If you are looking for good informational HelPol blogs:

@error404-witch-not-found

@differentsoulsweets

@templeofelysium (e-temple for chthonic deities)

@hermes-winged-sandals (shrine for Hermes)

@uponsteppingstones (devotional blog)

If you are looking for good HelPol blogs that are more personal:

@ave-hestia (devotional blog)

@abyss-king444

@thespiritpriestess

@thel1m1nalspaces

@a-temple-to-nyx

@sunlit-arrow

And here's a mixed bag of Pagan blogs I highly recommend!

@theanic-devotion (Eclectic Pagan)

@witchesofvaliant (Hellenic & Infernal Polytheist)

@buriedpentacles (Mother Nature Devotee)

@diana-thyme (Eclectic Witch)

@jezzzebel (Slavic/Roman/Arab Pagan + More)

@sillysybilsden (Roman Polytheist)

I hope you're able to find some new blogs that you love!! 🖤

[wayfind-er]

I really didn’t want it to come to this… but genuinely atheneum-of-you (the previous owner of acropolises) needs to stop. Some decisions of hers were criticized months ago, in a server she wasn’t part of, and she is still making posts about it. As a Priestess of Lord Hermes she should be stopping drama, not feeding into it. This was a whole thing on your tumblr a while back (which I appreciate, as you gave many people a voice), and I hesitated to bring it back onto here, but a lot of her content has become fuelled by hate, and it doesn’t look good that things like that are coming from her as a priestess. I think she has potential to be an amazing priestess, but she needs to get over herself.

Hi Anon!

You aren't the only person who has come to my ask box about her recent actions. Something new happens every month, and even beyond the grave, the Acropolises server continues to haunt me 😭

Since you are the first to ask, I'd like to reiterate some of my previous points:

My blog is not, and has never been, a place for hate.

I am all for people using my inbox as a shared vent box, but I ask that no one send any hate to atheneum-of-you in any capacity.

I genuinely believe everyone would be better off never interacting with her again, but I digress.

This blog has grown significantly since January, and I'm sure many people don't know what the Acropolises server is.

For context, the Acropolises was a HelPol server run by atheneum-of-you, a decently sized HelPol account run by Lottie, a Priestess of Hermes.

In January, I posted my opinion that the server was dangerous and that Lottie (Poppy at the time) could not be trusted. This quickly turned into me using my blog as a platform for others to anonymously voice their grievances with Lottie, her community, and the like.

Then, in February, Lottie deleted the entire server after a massive fallout with some of its most prominent members.

This was around when one of those members created a new server and reached out to me. I know that using my platform disturbed many people; however, I've talked with a good number of formerly active members of Acropolises, and I am pretty active in the new "splinter" servers that this community has created in the aftermath.

I actively participated in the conversation in which Lottie was criticized, and truthfully, seeing how this situation has devolved has been validating.

The conversation you're talking about was less about criticizing Lottie and more about people sharing their (often positive with a mix of negative) experiences with her and as members of her server. I include that to say that Lottie is not just a terrible person. There were and are likely still people who look up to her as a mentor and a role model within this community.

However, I feel that this needs to be known: I don't like Lottie, and I am not particularly subtle.

Lottie often misuses her title as Priestess. In Acropolises, she used her role as a "messenger of the Gods" to cause panic within her community (claiming the Gods are mad with specific people and then not clarifying).

She used the Gods to push her own narrative.

I've said it once and'll say it a thousand times again: Lottie is a bad influence on this community.

She parades around as an educator, a Priestess, and a messenger for the Divine. Do I think she has the potential to be a great Priestess? Not really. The Lottie I know is a liar and a manipulator; however, I would be remiss not to acknowledge the influence she has had on many people's practices.

When I consider my intention when platforming asks like this, I realize that they, too, are feeding into the drama (probably more than Lottie's not-so-subtle vague posting). That's something I will have to confront and deal with.

I cannot say whether these comments will get back to Lottie again (as the second time is rarely as effective as the first), but at the very least, I hope others become aware of her bad influence and stay away.

I already know there will be an influx of these types of asks, so be prepared for more. I cannot speak for every anon; however, many of these anonymous people are and were so much closer to Lottie than I ever was. While Lottie shows herself as a kind Priestess online, I hope this saga makes the collective HelPol community question the type of people they decide to let into their practice.

(photo censored since I don't want to dox her real face)

[wayfind-er]

If you're still giving people a voice on the whole Acropolises thing. I've noticed a lot of hypocrisy from Atheneum of You regarding Xenia but not practicing it. She would actively criticize other people's priesthood behind the scenes and acted like she was the only person who could verify if someone was or wasn't in training / graduated. But the second someone criticizes her, not her Priestesshood but *her,* she gets defensive and angry. She continues to do it, acting as a religious authority and dictating who is and isn't a good practitioner. Isn't that the opposite of Xenia? It's hubristic. And she calls those who don't agree with her hubristic, yet another hypocrisy. It's very angering to see. Especially when so many people used to look up to her.

Hi Anon,

I have many thoughts on this. Lottie's confidence is not necessarily her downfall. Confidence and self-assurance are not bad things. If more people felt self-assured in their practice, Lottie would have influenced fewer people.

It's more like her audacity. She has the audacity to dictate over others' practices—to decide whether a person is a priest or ready to graduate. She has the audacity to call herself a victim of me after the initial wave of asks that, according to some of her closest confidants at the time, resulted in zero harassment or bullying.

She has the audacity to make this her status—

—insinuating that the concept of tasks and a graduation ceremony (into priesthood) was a Lottie original.

If you asked me if I thought these were hubristic, I would have to say no. As odd as these specific things are, they speak more to her character rather than her hubris. I can't even necessarily fault her for getting angry. If I felt that I was being unjustly attacked and my practice unfairly scrutinized, I would be on the defensive, too.

By Lottie's own words:

Hubris, in short, is extreme pride, arrogance, and overconfidence– especially involving defying the gods or disregarding moral and social boundaries. It is seen as an overestimating of your abilities and defiance of the gods.

If you want to discuss Lottie and her hubris, there's no better place to start than her misuse of her role as a priestess to belittle others in her community. Since beginning the Acropolises server, Lottie has used her status to talk "for" (read: over) the Divine.

It started with her claiming that Ares thought the "vibes" of another (unbeknownst to her at the time) Ares devotee was off, and Ares personally wanted them banned.

It continued when she demanded her community members "verify" their path with her rather than their respective Patrons. It continued when she would (unprompted) announce that specific people were in "trouble" with the Patrons—and then project if confronted about this. It continued when she would (again, unprompted) do readings for people with their respective Patrons and then take it upon herself to relay the message.

And I doubt it ends there.

If we want to discuss Lottie's hubris, we must acknowledge that she grossly overestimates her abilities as a diviner.

She operated based on vibes and often went unchecked because she's a Priestess of Hermes; of course, she knows everything. Could that not be described as pride, arrogance, and overconfidence on her behalf? Could constantly misinterpreting a reading (regardless of your intention) because of your arrogance not be considered an act of defying the gods? Is that not hubris by her own definition?

I think it is, but perhaps that’s not my call to make.

Xenia doesn’t mean you have to become a doormat. It doesn’t go against xenia to dislike or even hate people. Getting angry and frustrated doesn’t go xenia.

You’re allowed to speak up at the expense of others and that still wouldn’t go against xenia. The idea that she’s been criticizing other’s priesthood behind closed door is not surprising, but I don’t think that breaks xenia either. She’s allowed to do whatever she wants.

NOTE: I wrote the majority of this post before Lottie’s response, and I just wanted to comment on the section about me.

I cannot help but look at this and laugh.

I’ve been told directly that there was never any harassment to her or her friends. I can see how it might’ve been damaging to her mental health, and I can acknowledge my part in that.

That said, I am not friends with Lottie and never had been. She’s not a guest in my house, and I’m not one in hers.

There’s no reason for me to “preach” xenia as there’s no friendliness between us. Saying I don’t like Lottie, and don’t think she can be trusted is not bullying.

Giving others a place to say they had negative experiences with her is not bullying. If Lottie doesn’t like these posts, she needs to take that up with the people sending asks because, obviously,, there’s something deeper at play here—something that goes beyond the vague posts and all the anonymous asks.

I’d like to add that I’m 90% of the posts because most people are afraid of the potential backlash of speaking out.

[wayfind-er]

What do you think of people who solo practice and say they are a priest/priestess of a certain deity?

Hi Anonie,

Honestly, pagan priesthood is such a controversial topic, especially in Hellenic Polytheism, that my opinion might be a bit of a hot take.

Ideally, no one in the Hellenic Polytheist community would use the term priest or priestess as it doesn't really reflect the religion in any meaningful way; however, I can acknowledge that there are people out there who are interested in "priesthood" all the same, and I will never advocate for people change the way they practice so I feel more comfortable.

In my opinion, you don't need a dedicated cult but a community to call yourself a priest/priestess. Paganism is inherently a lonely practice as so many of us live in the broom closet or in areas without openly pagan spaces. Finding a group of Polytheists in your local area can be hard enough by itself, but then trying to find a group of Polytheists in your area that worship the same Gods can feel impossible.

Historically, ancient Greek priests organized public rituals and festivals to honor their Gods. However, that's not feasible for many people today. Community service will always go hand-in-hand with priesthood, but that service can and does look different for every community. What some communities need isn't religion—they need a tutor to teach struggling kids; they need someone to run a donation drive and get it to those in need; they need someone to advocate for the marginalized community, etc.

The "priest" in charge can create a wholly secular event in the name and honor of their God, and I would still consider that an act of priesthood. Even in antiquity, priests weren't just remembered by the grand festivals they led—they were remembered for their contribution to the community (which often went hand in hand with the festivals, but still).

I want to stress that the ancient priests created (or revitalized) and led these events. Inherently, priesthood is a title of leadership and authority. Just following someone else's footsteps isn't enough—you need to create something that meets the needs of your community and take charge of it or help extend and revitalize an existing service and bring it to those in your local area. Participating in a donation drive is good, but organizing a donation drive for your local community or leading a local project is priestly.

All of this is to say that you can be a priest even if you don't have a dedicated religious community. However, you can never be a priest if you don't contribute to your community meaningfully—a priest without a community is a devotee.

Divider by @/sister-lucifer

[wayfind-er]

Helo! I'm a bit new here and keep seeing the terms UPG and SPG and I don't really know what they mean. I assume something you studied versus what you believe to be true/works personally?

Hello Anonnie!

Welcome to the space. UPG, or Unverified Personal Gnosis, is your own personal experience.

UPGs are something that only you experience, which may not necessarily be rooted in research or ancient practices. For example, I associate Hermes with music, which (to my knowledge) has no historical evidence.

SPG, or Shared Personal Gnosis, is similar to UPG with the exception that it is shared among other people. It is still not necessarily rooted in historical evidence, but multiple other people share the same gnosis or experience/belief. So if a group of people also associate Hermes with music like I do, it would then be a SPG between me and them.

Most of what you see online tends to lean towards UPG, so it's good to remember that even if your experiences don't match with someone else's, both experiences can be real and valid!

I hope this helped.

[wayfind-er]

am i alone in thinking deleting her account (like deleting her server) is super immature

It depends for me. If she deletes it and stays gone, then that’s probably the second most mature thing she could’ve done (first would be taking accountability). If she comes back in the next month after “going dark,” then yeah. That’d be super immature.

[wayfind-er]

Are you happy now that she deleted her account? /genq

Hi Anonnie,

I'm certainly not sad. I think her deleting her account was the best outcome we were ever going to get.

What I really wanted to see was for Lottie to understand her wrongdoings and actually change. The apologies she gave were honestly really pathetic. They were half-assed and meaningless. In a perfect world, Lottie would've done some actual reflecting and sincerely tried to change. We never got to see her do that, and we probably never will. So, in that regard, I guess this is as good as it gets.

[wayfind-er]

Howdy! You say in your bio that you're a student of Psyche and Hermes. What do you mean by student? Like, are they teaching you or are you studying their domains?

Hello Anonnie!

There was a point in my relationship with both Psyche and Hermes (mainly Hermes) where they acted as a mentor/teacher to me. It extended beyond studying their domains. It was more like they gave me intentional lessons with end goals in mind.

The lessons varied between them.

Hermes taught me how to be a wanderer, which sounds really vague. He taught me a lot about being comfortable with the feeling of being lost and how to adapt on the fly. The lessons were minor inconveniences, sudden changes of plans, and accepting that I didn't, don't, and never will know everything.

My relationship with Psyche was very similar as well. She taught me a lot about duality. Her lessons were more reflective and introspective, but I really truly enjoyed them.

Like with Hermes, our relationship has changed since then, and Psyche doesn't really take on the mentor type role anymore in my practice.

I use the past tense here, not because I've learned everything they wanted to teach, but because my relationship with them both nowadays feels less mentor-student and more casual.

Honestly, I had completely forgotten that I had the student title in my bio, but I don't think I'll remove it because even though our relationship has changed, I do still study their domains, so it's still fitting.

So to answer your question, it's a bit of both!

[wayfind-er]

Hello!! I just made an offering to Lord Hermes for the first time. I poured some energy drink into a cup and left it on his altar because i've read from his followers that he liked energy drinks.

What would be the most respectful way to dispose of it/remove it from the altar later on?

Hello Anonnie!

Depending on the freshness of the drink (if it's been out for less than 24 hours, you can do this), I would drink the offering. It's essentially sharing a drink with Hermes, and avoids waste.

If it's been out for longer than 24 hours or you don't want to drink the energy drink, I would pour it down the drain.

Before I remove any offering, I will take a moment to let Hermes know my intentions. It can be something quick like, "Hermes, I'm removing this offering so it doesn't get moldy," or "This offering has been all used up so I'm throwing it away now." It doesn't have to be a whole ritualistic process! Just let him know what you plan on doing with the offering (whether you throw it away, drink it, give it to someone else, etc.) and take care of it as you see fit.

Congratulations on giving your first offering to Hermes!

[wayfind-er]

hey ik u dont post the acropolises (was that it???) stuff anymore but i've been seeing a lot of poppy's posts since she deleted it and it lowkey feels like shes going off the deep end lmfao? im a little worried since it's been months since everything went down. do yk why shes losing it rn?

Hi Anonie,

She's not losing it. She's always had it.

Perhaps this has gotten buried somewhere in the Acropolises Iceburg, but I have to remind you guys of Lottie's response to Valiant.

She admitted that she made fun of someone's "meltdown" and that those who disrespected her don't deserve respect. Whether you feel like she's valid or not, I don't care. But let's not pretend that we never saw this coming. She’s always been this kind of person to me.

[wayfind-er]

Hi! So sorry for asking but. What happened????

https://www.tumblr.com/altis-of-olympia/789080980024606721/do-you-have-charlottes-final-post-screenshotted?source=share

Hi Anonnie!

I don’t mind. There’s a lot that happened. I’m at work right now so sorry if the format is a bit messy.

The cult leader and bullying claims can be found here, although I must admit there’s a lot.

More recently, Lottie was accused of using AI to write her posts. I can’t really say what happened there, but apparently people were putting her posts into AI checkers and they would come up 50-100% AI-generated.

This all happened because Lottie decided to open another discord server and people were, rightfully in my opinion, cautious after what happened in her previous one. This caused people to ask if she had resolved previous issues with previous server members, which led to someone coming out with screenshots of Lottie being inappropriate with them, a minor.

I didn’t personally see any posts calling her a groomer, but her asks were popping off in the last couple of days so anything could’ve happened, really. It all led to her writing that last post and deactivating her account.

[wayfind-er]

Hi, I really loved your post about seers! I just wanted to know if you could be a seer for any god? ✨

Hi Anon!

Being a Seer is and was a very complex. The short answer is yes.

You could be divinely inspired by any God—although Plato and Socrates name Apollo, Dionysus, the Muses, and Aphrodite and Eros as the primary sources of divine madness. That said, deities like Zeus, Hermes, and Demeter, who were not commonly associated with divine mania, still had oracular centers.

At their core, Seers were individuals who interpreted divine signals. These signals could take many forms, from the entrails of animal sacrifices to dreams to the rustle of wind in leaves. I haven't found anything stating that you could only be a Seer for specific deities. In fact, the concept of Seers is not even HelPol-specific!

The crux of my research has been focused on Seers; however, I cannot deny that many in the Hellenistic Polytheistic community use Seer and Oracle (as a title) interchangeably.

In this instance, it is common to hear people say that to be an oracle, you had to work with an oracular deity. I don't have any specific sources that support that; however, that is still a thought process worth mentioning. I (after my research) don't feel like the two can be used interchangeably; however, others may decide differently.

Whether you decide that a Seer and an Oracle are different, the HelPol community largely agrees that Seers can work with any God, regardless of oracular status.

Take that as you will.