#deity resources

[wisdom-devotee]

Beginner’s Guide to Hellenic Polytheism

I KNOW this is a really long post but my intention was to just note down everything that I think is important for beginners and that’s A LOT. It took me forever to learn some of these things but they’re so important, so buckle in. I hope this helps some people.

If I’ve missed anything, please feel free to let me know what you’d like me to add. I’ve been working on this for two days, so if there are typos, I’m so sorry.

The sections I cover here are key terms, mythic literalism, deity work vs deity worship, FAQs and General Advice.

Some Key Terms

Hellenic Polytheism: Hellenic means Greek, and Polytheism means worshipping multiple gods. So, Hellenic Polytheism is the worship of the Greek Pantheon which is also referred to as the Theoi. The people who practice could be referred to as Hellenic Polytheists. Some also call themselves Hellenic Pagans, but not all people who practice Hellenic Polytheism consider themselves pagan.

Hellenistic: you may see the term ‘Hellenistic Polytheism’, but this is my PSA to ask people not to use that, as it’s incorrect. Hellenistic refers to a specific period of Andient Greece, from 323-32 BC, and your worship is almost definitely not specifically focused on that period. Additionally, here is a post by a Greek person on why ‘Hellenism’ and ‘hellenismos’ are disrespectful.

Ouranic: this is the term for the heavenly gods. Be aware that there is some overlap between Ouranic and Chthonic deities. Whether a deity is Ouranic or Chthonic will effect things like prayer position (palms up for Ouranic) and whether offerings can be eaten or drank (yes for Ouranic)

Chthonic: this is the term for the underworld gods. Be aware that there is some overlap between Ouranic and Chthonic deities. Whether a deity is Ouranic or Chthonic will effect things like prayer position (palms down for Chthonic) and whether offerings can be eaten or drank (no for Chthonic) side note - when it comes to hero worship, I personally treat them as if they’re chthonic.

Kharis: this means reciprocity, and also refers to the relationship formed between us and the gods. Arguably the most important aspect of Hellenic Polytheism is that when you ask something of a deity, you must give an offering in return. Size of what you’re asking for should correspond to size of the offering, or if you’ve given many little offerings without asking for anything you can use that as why you should be given the Big Thing.

Xenia: guest-friendship, hospitality. The idea that any stranger could be a God in disguise, so treat everyone respectfully. It’s an Ancient Greek social custom that a lot of Hellenic Polytheists see as important today. Simply put, in modern times this most often just means being kind to strangers. There’s a lot more to it than that though, so look here. Know that Xenia is a two-way thing, so you have to be generous to your guests but they must also respect your home.

Eusebeia: basically, piety. Respecting the Gods. This is really the only ‘rule’ of Hellenic polytheism. There’ll be different ideas of what is considered respectful, but as long as you have good intentions and don’t do anything you KNOW would be offensive, you’re okay. Don’t insult the gods (any of them), don’t ask for anything without offering something else, and don’t treat yourself as equal to or higher than the theoi.

Hubris: excessive pride or dangerous overconfidence, often the fatal flaw of a lot of Greek heroes in mythology. Specifically, this is when you act better than or equal to the gods. You are not.

Libations: a type of offering, in the form of a liquid. Usually poured on the ground but can be drank (unless it’s to a chthonic deity) if you’re a closeted Hellenic polytheist who can’t just pour some liquid on the floor every time you want to offer it. My advice for food offerings/libations to chthonic deities if you’re not openly a hellenist is to offer leftovers, rotting food, or something you otherwise know will go to waste.

Altar: traditionally a place used to put physical offerings and food offerings for deities. Some people have an altar to each deity, some people have one altar for all their deities. These can be as big or as small as you want. People may use shelves, drawers, boxes, windowsills, etc, and I don’t even use mine for food offerings, only for physical ones because I usually eat the food offering (I don’t like the idea of wasting food). My altars also just serve as a dedicated space for that deity in my life.

Hero worship: this is the worship of ‘heroes’ in Greek mythology, which includes literally any mortal. For example, I worship Odysseus of Ithaca, Penelope of Ithaca, Helen of Sparta, and Tiresias of Thebes. I’ve been asked a lot about how hero worship differs from deity worship, and you can find that answer here.

Devotee: there is a lot of disagreement on what the difference between a devotee and worshipper is, but for me, I’m devoted to Athena as I feel I have the closest bond with Her of all my deities and I honour Her the most. This partly comes from my feeling that She has been with me for much longer than I’ve been aware of Her presence, and that also so much of who I am and what I value comes under Her domains.

Patron: this basically means that if part of your identity comes under the domain of a deity, then that deity is your patron. There can be occupational patrons (like Hermes is the patron of merchants) or to do with things like gender (Hera is a patron for women. Yes this includes trans women, transphobes are not welcome here.) You can have more than one patron, and you don’t need to worship all of the deities who would be considered your patron.

Epithets: these are titles given to deities. There are two types - cult epithets, which describe the aspect of a deity you’re focusing on (like Athena Ageleia, meaning ‘Protector of the People’) since they have a lot of domains and it’s important in prayers to specify what you want. Then there’s poetic epithets, which are adjectives, often used to compliment a deity. I like using these to make my prayers seem more sophisticated to be honest (example: white-armed Hera)

Unverified Personal Gnosis: gnosis is spiritual knowledge. If it’s unverified, that means that it has no basis in historical sources as far as the person is aware, and they don’t know anybody else who has the same experience. You will often see this abbreviated as UPG. Personally, I think UPG is really valid, considering a lot of things are unknown to us due to the loss of sources overtime.

Shared Personal Gnosis: gnosis is spiritual knowledge. Like UPG, Shared Personal Gnosis (often abbreviated as SPG) doesn’t have any historical backing as far as the people who believe it are aware, but it is shared by multiple different people and therefore seen by some as more valid than UPG (though I’d argue that all SPG is UPG before you know that other people agree)

Verified Personal Gnosis: gnosis is spiritual knowledge. It being verified means that there are historical sources to back up the belief, and this is commonly abbreviated to VPG. You are more likely to come across the terms UPG than SPG or VPG, and most of what Helpol people on tumblr discuss is UPG, even if they don’t state that directly.

Reconstructionist: these are people who try to ‘reconstruct’ the ancient religion, recreating ancient rituals as best they can and doing things as close as they can get to how the ancient Greeks did based on our historical sources. An important note here is that we will never be able to do this perfectly and that’s okay. For example, I would hope none of us are making animal sacrifices.

Revivalist: these are people who try to recreate the ‘spirit’ of the religion, though not with the exact practices that the Ancient Greeks used. Revivalists are more concerned with the values and beliefs of the ancient religion than they necessarily are with how it was practiced. I personally feel like I fall somewhere between the two, but I also think both are really valid!

Mythic Literalism

Mythic Literalism is the idea that the stories we see in any mythology actually occurred. In Hellenic Polytheism, this is not how we tend to look at the Greek myths. And it’s not how the ancients saw them either.

Greek mythology has always been interpreted as symbolic. For example, Hades kidnapping Persephone is mostly accepted to be about mothers in Ancient Greece being separated from their daughters once they marry. It does not mean that Hades, the God, kidnapped Persephone, the Goddess, and that people who worship Hades are evil because Hades is a kidnapper. This myth can also be interpreted through the lens that death separates families.

This is important because the Gods all do things that are, by today’s standards, incredibly immoral - and a lot of them were even immoral in antiquity. It is important to not take the myths literally to avoid feelings of guilt over worshipping something horrific.

And yes, this applies to Zeus. He is not a rapist, He’s a male fertility god. In myths he does bad things because he represents kings and kings can abuse their power. Things like that.

But it’s still good to research the myths! It’s good to learn the ways in which these deities were understood and what their domains can represent. Myths also help us to feel more familiar with our deities. Additionally the myths tell us not to be hubristic, and things like the Iliad tell us about Oaths and Offerings and Xenia. These are important parts of helpol.

Deity Work vs Deity Worship

I’m going to preface this section by saying that I worship deities, I don’t work with them, so even though I’m doing research on this please take everything I say about deity work with a grain of salt and note that the rest of this post might apply more to worship, because that’s what I’m familiar with. Lastly, my intention here is not to place a value judgement on either type, I just want to try and make a full explanation for anyone out there looking for one, since I’ve found it to be kind of difficult to find.

From my understanding, deity work is common among witches, and usually involves asking a deity to help with your spells or other forms of magick. When you work with a deity, you are asking them to mentor you in a sense, and there’s often a specific goal in mind that they’re hoping to achieve with help of the deity. Additionally, because of that goal-oriented relationship, deity work has deadlines(?). Like, once you’ve achieved the goal you had, the deity will stop working with you

There are similarities, as both seem to involve reciprocity and offerings, and both involve cultivating a relationship with deities, even if the nature of that relationship and the reason for offering is different.

Deity worship doesn’t have a set end-goal. You CAN stop actively worshipping a deity, but this doesn’t usually come after a specific goal is achieved because there isn’t a goal in mind. Worship is more about honouring the deity. Khakis is built out of admiration, respect and love for the deity. This is why we pray, make offerings, etc. it’s all to honour the gods. We do ask for things in deity worship, but that’s not the entire point like it is for deity work.

FAQs

Do I need to be called to worship/work with a deity?

Nope! You are 100% allowed to reach out first. You can do that by praying or making an offering. Remember to research the deity first, so you know what epithets to use, know what symbols they’re associated with, have ideas for offerings, etc. Also, if a deity calls to you, you are not obligated to worship them. Acknowledge them and move on if you don’t have time, energy, or interest in worshipping them at that time.

Where can I find information on deities?

The main site that I think everyone uses is theoi.com, which has really in-depth pages on a lot of deities, with their myths, lists of epithets, family trees, etc. it’s a really useful resource!

Do I need an altar?

No. They’re nice to have but you don’t need one straight away. It took me two years of worshipping to get any altars, and even now I don’t really use them how you’re ‘supposed’ to.

Are there any sins in Hellenic Polytheism?

No, just don’t disrespect a god (don’t disrespect any of them, even the ones you don’t worship should be respected). Also don’t show hubris.

Deity X and Deity Y don’t get along, but I want to worship both, what do I do?

Disregard mythic literalism and remember this is a polytheistic religion. The gods know they are not the only god you will be worshipping, and they are chill with that. If you really want, you can separate their altars if you have an altar per deity, but it’s up to you completely.

Other General Advices

This post is a starting point, nothing here is very in-depth. Do more research if anything on here is still confusing to you. Feel free to ask people here on tumblr, I’m sure most of us would be happy to help.

Don’t believe everything you see on tiktok/tumblr. We’re all still learning, a lot of us are wrong about stuff. Do other research and let yourself form your own beliefs. As I’ve said, even parts of this post should be taken with a grain of salt. I’m no expert, I just want to try to help.

If you’re going to make your own posts about helpol stuff, advice I’ve seen before that really stuck with me is ‘keep some things scared’. You don’t have to post everything. I, at the moment, don’t post my prayers or photos of my altars. Those things are what I keep scared, you should have your own things. They don’t have to be the same as mine.

You have nothing to be afraid of. The gods can be intimidating when you’re starting out, but they know we don’t have as much readily available information about this stuff as the ancient greeks did. They also know you’re new, and they will be patient with you. Don’t be scared.

You can offer anything. Digital offerings are as valid as physical offerings. Devotional acts are valid too.

Know that you will never be done learning. Accept this and commit to trying to learn anyway.

Know how to tell signs from the gods apart from just General Happenings of the world. Here is a good post on that. I have a series on my blog tagged #signs from deities, to show the kinds of things I personally recognise to be signs and to show how frequently/infrequently those can occur. I would suggest keeping your own record of those, whether or not you share it is up to you. The reason is to reflect on your journey and, if you ever doubt your gods, you can look at those lists to remind yourself of how they’ve been there for you previously.

Doubt is healthy, it’s okay to doubt things. Don’t feel bad for this, the gods understand. Let yourself question everything you feel the need to question.

Similarly, anger is healthy. It’s okay to be angry at the gods, but don’t disrespect them because you’re upset. Handle your anger well. You won’t get punished for being upset.

The Hellenic Gods aren’t generally believed to be all-knowing, however it is believed that they can hear us when we call their names, which is why prayers start with invocation of a deity’s name and an epithet.

[dovalore]

mini deities: the first age

[devouredbyflame]

If Deities came to speak with humans face-to-face, most modern polytheists would be wrong.

If called down, Deities would actually be capable of making our lives easier when it comes to working with Them and listening for Their voices. The reason why it’s so hard for people to listen for the Gods is because people don’t necessarily know how important it is to develop their own personal relationship with the Divine.

We are so, so worried about being wrong and we look to other people to tell us which way we go. But there are very few experienced practitioners, even fewer effective teachers (if any at this point) and it is the blind leading the blind.

In all of my years of working with Loki, every single time I had a problem with discernment, it was always due to other people telling me I’m wrong or that their opinion was more important than my intuition. And I believed them because they seemed more knowledgeable. My beliefs I held strongly to in the beginning of my devotion to Him were always bent down by other people thinking they know more than me even though years later, they turned out to be truer than the thoughts I had after I was in a community.

You can call it beginner’s luck, but after years of seeking community, His voice became quieter and quieter. It was when I left pagan groups that I became explicitly aware of what He actually wanted from me. Confirmations started happening, the energy became denser, and things just magically started to work out that never did before and I could hear His voice speak to me in ways I didn’t think were possible prior to this reawakening.

I’m not saying we should be without community, but community resources need to be rewritten to accommodate the fact that us in the West know very little about working with the Gods. We used to. But we have no context for it anymore within society.

We can try to reconstruct a dead culture because you feel like yours is lacking but unless you’re actually receiving direct correspondence with the Divine, you will likely be unlucky in finding Their truest nature.

[sephsbat]

Mythic Literalism in Hellenism

Mythic literalism in Hellenism is the belief that Greek myths and legends should be interpreted as literal historical facts.

What is Mythic Literalism?

Mythic literalism is the belief that the stories and myths of the ancient Greek pantheon are to be taken as historically and literally true accounts. Practitioners of mythic literalism view the gods, heroes, and events described in Greek mythology as real, factual occurrences rather than symbolic, allegorical, or metaphorical narratives.

The Role of Myth in Hellenism

In traditional Hellenism, the myths and stories of the Greek gods are not necessarily seen as literal, historical truth. Rather, they are understood to convey deeper spiritual, philosophical, and moral truths through the use of symbolism, metaphor, and archetypal imagery. The mythic narratives are viewed as sacred texts that encode important lessons about the nature of the divine, the cosmos, and the human condition.

The Mythic Literalist Perspective

Mythic literalists, on the other hand, approach these myths with a more fundamentalist interpretation. They insist that figures like Zeus, Hera, Athena, and Heracles were real, physical beings that walked the earth and directly intervened in human affairs. Events described in the myths, such as the Trojan War or the labors of Heracles, are believed to have occurred as narrated in the ancient texts.

Implications of Mythic Literalism

This literal interpretation of Greek mythology has several implications for the mythic literalist's worldview and religious practice:

Cosmology: Mythic literalists tend to perceive the Greek cosmos, with its pantheon of gods, titans, and other divine entities, as an objective, empirical reality rather than a symbolic representation.

Theology: Mythic literalists often have a more anthropomorphic and personified view of the gods, seeing them as distinct, autonomous individuals with distinct personalities, powers, and spheres of influence.

Spiritual Practice: Mythic literalists may engage in rituals, offerings, and devotions aimed at directly communicating with or appeasing the gods, rather than using these practices as a means of cultivating inner spiritual growth and harmony.

It's important to note that mythic literalism is just one approach within the broader Hellenic tradition. Many Hellenists find value in studying the myths while maintaining a more symbolic or allegorical interpretation. The diversity of perspectives is part of the richness and complexity of modern Hellenism.

[river-in-the-woods]

In my humble experience, when consorting with the world of gods and spirits, I see two main possible ways to reap the benefits. They are both easy to do, and anyone can do it regardless of skill level. (Doing it well, of course, comes with experience and practice - this applies to anything.)

1. The Path of Sorcery. This is about pacts and contracts. Very much like a business transaction. Two parties agree on an exchange, both provide the resources they have, and if all goes well, both benefit when the contract is fulfilled. This is very much an A + B = C situation, the process is clear and the outcome and parameters of success are well defined. Results can come very quickly. As long as the method is sound, the chances of success are high, and there is no compatibility needed. But there is no loyalty nor further investment. You’ll get what you paid for; your fate is in your own hands and there is no safety net except the one you made yourself. If these transactions are done skillfully, many avenues can open up for the sorcerer.

2. The Path of Devotion. This is a relationship, it is about giving without the expectation of receiving. It requires faith, courtesy and good will, as well as compatibility. Either side will initiate interactions at their own pace, and it takes much longer to see results. Further commitments are made over time; the stakes are higher, but so are the rewards. Once the relationship is built up, getting what you desire can be as easy as asking, although the spirits will expect you to receive their input on the choices you make. You may have to take oaths for the relationship to progress any further, and adopt certain moral obligations. If these are properly honoured, one’s problems can even seem to disappear of their own accord, as one’s spiritual allies become invested in them and take their own initiative to secure better opportunities for the devotee. This path can open up other paths through one’s spiritual network, but it can also close off potential relationships with certain spirits depending on your allegiances.

These are both very valid paths to power. The sorcerer is not necessarily better than the devotee, and vice versa – one can be an exceptional sorcerer and scarcely touch a devotee adored by their spirits. It all depends on how skillfully one handles the path they are on. Naturally, the best practice will combine a bit of both, so that one is receiving benefits from a variety of spirits and builds a well-rounded skill set. And as one progresses on their path, the lines between sorcery and devotion will become increasingly blurred.

[jasper-pagan-witch]

Once again reminding everyone to start their research into the Greek and Roman gods with theoi.com. I cannot convey to you how helpful the translations and (most importantly) vettings are. Yes, yes, Ovid is on there, but it tells you about who said what, what they said, and the time period it was made. From there, you can continue your research and learn more!

[blooxxy]

For anyone who wants some resources on the gods.Here is my google drive folder with every resource that I've found so far.Feel free to ask me if you want a certain article or a book,I will gladly help you. ^^

[diana-thyme]

Hello do you happen to know where I can find resources on Hades?

I have in my collection Daniel Ogden’s Greek and Roman Necromancy and Robert Temple’s Netherworld but I find there is still so little about him. I know there isn’t much to begin with but maybe you know some other you can share? Thank you! Love your page

Thank you so much! A lot of my resources are online, as in online books, translations, articles, academic essays, etc., so be warned. Some good resources (some are things I recommend, some are things others recommend) include:

Underworld Gods in Ancient Greek Religion (Mackin Roberts, 2020; Article)

Worshipping Hades Myth and Cult in Elis and Triphylia (Burton, 2018; Article)

Theoi.com’s Article on Hades

Arthur Fairbanks’ “The Chthonic Gods of Greek Religion”

Daniel Stoll’s “Searching for Hades in Archaic Greek Literature”

Jamie Waggoner’s “Hades: Myth, Magic, & Modern Devotion”

Unfortunately, I can’t recommend (nor find, really) any more resources about Hades. He’s criminally under-researched, in my opinion. I hope this helps, though!

[boymanmaletheshequel]

Grimiore Gemstonia entry I: 💎

Almandine 🍒❤️

Almandine is a species of mineral belonging to the garnet group. The name is a corruption of alabandicus, which is the name applied by Pliny the Elder  to a stone found or worked at Alabanda, a town in caria in aisa minor. In the Mesopotamian period, it was seen as a stone of strength that held immense protective abilities. Much later, at the beginning of the Victorian era in the early 19th century, it became massively popular as a stone in jewelry, often seen paired with gold love knot jewelry, as it was seen as a symbol as reverence and love, while still holding on to some of its protective symbolism as well! It serves as the state gem of connecticut, as well as the official modern birthstone of january, like all other garnets. And Like most garnets, it also has a chance of portraying the phenomenon of Asterism! It is a great stone for those in need of strength, courage, or those wanting to attract love. When you think of garnet, you think of almandine, and it is, and probably always will be, the most recognizable of the garnets!

<><><><><><><><><><><><><><><><><><><>

- MOHs scale: 7-7.5

- Chemistry: Al2Fe3(SiO4)3

- Occurrence: worldwide

- Species: Garnet group

- Discovery: around the early Mesopotamian period (3rd or 4th millennium BCE)

- Rarity: common

- Etymology: derived from “of love” (French)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

- Elements: fire

- Zodiacs: ♐️♈️♏️

- Chakra: root

- Deities: Aphrodite🇬🇷, Ares🇬🇷, Nike🇬🇷, Kronos 🇬🇷, Freyja🇳🇴, Hathor🇪🇬, Venus🇮🇹, Parvati 🇮🇳, Ishtar 🇮🇶

- Correspondences: Vitality, sexuality, security, strength.

- Birthstone: January

<><><><><><><><><><><><><><><><><><><>

[psychopomp-recital]

2/18/24

Feeling like I wanna work with the folk devil and/or Satan. Anyone got any good resources or recommendations?

[citrineandrosmarin]

Me: I'm gonna explore why Athena has the color associations she has!

3 hours, 20+ tabs later: "Saffron-dyed dresses are regularly associated with women, for example, in the dresses worn by the girls in rites for Artemis Brauronia, and its gendered nature (signalling female sex and maturity) has been explained also by the significance of saffron in women’s medicine."

Me: ... Well that's a whole rabbit hole I do not have the time for right now but noted.

[dovalore]

mini deities: the second age

[devouredbyflame]

Understanding the Silence: Why Deities May Not Respond

There are times wherein we cannot hear the voices of the Gods. Perhaps you know how to listen, perhaps you have built the shrine, and yet, nothing seems to be working. Perhaps you have found yourself in the midst of a struggling time and the last thing you want to do is listen for an inner voice.

I have spoken about deity communication and what that can look like but I’ve yet to speak on what happens when you are unable to hear the voices of the Gods.

There are many reasons why this could be happening and not all of them I am going to cover in this post. I’ve already touched on dissociation and feelings of moral failure but in this post I will speak on why Gods may not always respond.

It is important to note that just because you want to reach a Deity, it does not mean that They will reach back. Just because you give an offering, built a shrine and have prayed to Them does not mean They are going to give you the time of day. This doesn’t always mean that They don’t like you, nor does it have anything to do with who you are as a person, either.

Read the rest of this post here:

[sag-dab-sar]

Namma/Nammu

𒀭𒇉

Sumerian Goddess, primarily from the city of Eridu

Mother of the Gods. Creator of Mankind, specifically in Eridu, elsewhere this role went to Nintur or Ninmah

—How to use internet archive link

🔵 Information

From Gods Demons & Symbols by Black [Internet Archive Link]

"Nammu was a goddess who was considered, in some traditions, to have given birth to An (heaven) and Ki (earth) and to many more of the more ancient gods. Especially she was regarded as the mother of Enki. She came to be thought of as one of the mother goddesses. Her name is written with the same sign as engur, a synonym of abzu, and it is probable that she was originally a personification of the subterranean ocean." [p134]

Dictionary of Ancient Near Eastern Mythology by Leick [Internet Archive Link]

Her name is usually written with the sign engur which was also used to write Apsu. In ancient times she personified the Apsu as the source of water and hence fertility in lower Mesopotamia. She may well have been worshipped in Eridu before Enki, who took over most of her prerogatives and functions. Significantly he was called the son of Nammu. In spite of her decline following the superiority of Enki, during the Neo-Sumerian period, at least at Ur, she was still considered important enough to have statues commissioned in her honour and she also features in the name of the famous king Ur-nammu. In mythology, Nammu appears as the primeval Mother-goddess in Enki and Ninmah who 'has given birth to the great gods'. She has the idea of creating mankind as a help for the gods and it is she who goes to wake her son Enki, asleep in the Apsu, that he may set the process going. [p 124]

Handbook of Gods & Goddess of the Ancient Near East [Google Books Link]:

"Namma: Sumerian goddess of the primeval, subterranean ocean. In the lexical series Diri the name has a syllabic rendering na-am-ma. In some traditions she was the mother of the sky god An, the earth goddess Ki, and a number of other deities. Enki/ Ea, the god of freshwater and wisdom, was considered her son. In the myth of "Enki and Nin-mah," when the other deities began complaining about how hard they had to work, it was Namma who awakened Enki from his sleep to urge him to create more creatures to take on the work of the gods. However, he delegated the task to Namma, who then received the credit for creating human beings. There was a shrine to the goddess in Marduk's great temple at Babylon, and at least one other of her sanctuaries is known"[p222]

Excerpt from Oracc [Link]:

"Very little is known about Namma, who belongs to the oldest generation of Mesopotamian deities and is associated with the pantheon of Eridu. She is mainly known for her role in the cosmogony of early Mesopotamia and her importance in magic, which is restricted to texts written in Sumerian [...]. According to the god list An-Anum, tablet I line 28 [...], Namma bears the title "mother who gave birth to the heavens and the earth. Because this goddess's name is written with sign for "(cosmic) subterranean waters" (Sumerian: engur) Wiggermann [..] has called her the "Cosmic Ocean. [...] In the Sumerian poem of Enki and Ninmah (ETCSL 1.1.2, line 17 link) Namma is called the "original mother who gave birth to the gods of the universe", again according her primary status among all the gods and describing her role in Mesopotamian cosmogony"

Section from Enki & Ninmah (ETCSL 1.1.2) [Link]

*Bolded part that explains her mother of Gods role, and also her creating man (different deities depending on myth)

*How deity, people, and place names are spelled is wildly inaccurate in the ETCSL, they don't even follow their own rules. But I still did not change the quote

"The gods said, weeping: "He is the cause of the lamenting!" Namma, the primeval mother who gave birth to the senior gods, took the tears of the gods to the one who lay sleeping, to the one who did not wake up from his bed, to her son: "Are you really lying there asleep, and ...... not awake? The gods, your creatures, are smashing their ....... My son, wake up from your bed! Please apply the skill deriving from your wisdom and create a substitute for the gods so that they can be freed from their toil!" At the word of his mother Namma, Enki rose up from his bed. In Hal-an-kug, his room for pondering, he slapped his thigh in annoyance. The wise and intelligent one, the prudent, ...... of skills, the fashioner of the design of everything brought to life birth-goddesses. Enki reached out his arm over them and turned his attention to them. And after Enki, the fashioner of designs by himself, had pondered the matter, he said to his mother Namma: "My mother, the creature you planned will really come into existence. Impose on him the work of carrying baskets. You should knead clay from the top of the abzu; the birth-goddesses will nip off the clay and you shall bring the form into existence. Let Ninmah act as your assistant; and let Ninimma, Cu-zi-ana, Ninmada, Ninbarag, Ninmug, ...... and Ninguna stand by as you give birth. My mother, after you have decreed his fate, let Ninmah impose on him the work of carrying baskets."

The Harps That Once by Jacobsen [Google Books Link]

"Namma, Enki's mother, was probably seen as the power in the riverbed which, empty or nearly empty in summer, gives birth to the fresh waters, to Enki, in the spring flood. This interpretation gains a measure of support from the fact that the cuneiform sign with which her name was written served also, if supplemented with the sign for "water," to write the word for "river." Etymologically the name Namma goes back to Nin-imma (nin-immaran-amma nama›namma) "lady female genitals," a personification of the numinous power to shape, mature, and give birth to the child, and it is as birth goddess generally, rather than as goddess of the riverbed, that the text here characterizes her. That latter aspect she may conceivably have acquired because the mythopoeic imagination conceived of the great gash in the earth which the dry riverbed presents as the genitals of Mother Earth herself, and the prototype of all female parts everywhere. Namma's role as birth goddess generally and as the one who gave birth to man probably represents a local tradition, perhaps at home in Eridu. Elsewhere it is the goddess Nintur, or Ninmah as she is called in this composition," [p 158]

From Wiggermann "Nammu" [PDF Link]

*He disagrees with Jacobsen on Nin-imma, but Wiggmann addresses many other authors both agreeing and disagreeing but its too densely written for me to even remotely understand the back & forth between the Assyriologists.

"Nammu is an ancient goddess of Eridu, who plays a part in the local (and early national) mythology as creatrix/mother goddess and as supporter of Enki in Magic. Most references relate to either of these two roles [...] Only her epithet "(^munus)agrig-zi-é-kur-(ra-)ke", "true housekeeper of Ekur" points outside Eridu to the pantheon of Nippur, but it may be due to a confusion with Nin-imma, Enlil's scholar and scribe." [p 137 Column 2]

🔵 Titles / Epithets

*I did not use š, ḫ, or ĝ when typing these for ease of reading. See Sisterofiris' posts on transliterations [link] & normalizations [link]. Page numbers correspond to Wiggermann's Nammu PDF, linked above.

��Amaùtuanki — "Mother who gave birth to Heaven and Earth" (p137 column 2)

🔹Ama-palil-ù-tu-dingir-shár-shárra-ke-ne — "Mother, who gave birth to all the gods" [I kept dashes so it can be read] (p138 column 1)

🔹Amarhusheke — "Compassionate Mother" (p138 column 2)

🔹Amagal — "Great Mother" (p138 column 2)

🔹Agrigziékurrake — "True housekeeper of Ekur" (p137 column 2)

🔹Amadingirdingira | Modern— [Link]

"Mother of (the) Gods" in Sumerian

𒂼 — Mother, ama [Link]

𒀭𒀭— Many Gods, dingirdingir [Link]

𒀝 - "of" genetive case suffix, .a(k) [Link]

🔵 Iconography

She has no known iconography that has been found yet according to Oracc.

I made these tonight on my phone. Left has an ocean as its background to represent the "Cosmic Sea" aspect.

Its the Mesopotamian horned cap/crown of divinity then her name 𒀭 (diĝir) and 𒇉 (engur)

(click on right its not cut off as mobile shows)

[headlessmage]

Heqat Rebirth Heka

Heqat is often viewed as a frog headed goddess who presides over birth (as well as rebirth). She sits with Khnum at His potters wheel, and breathes life into His creation. She is also present at birth, and acts as a midwife to the Netjeru.

In terms of rebirth and recreation, She is often tied to the resurrection of Wesir and the dead. She is there for us in death, just as She is at birth.

This heka focuses on the rebirth and recreation aspect, to have Her assistance in facilitating change and growth within our lives. When approaching Her to do this heka, I would recommend having a clear idea of what rebirth and change means to you, and how you wish for it to come in your life (whether it is in terms of personal, professional, or other matters).

As with all heka, I recommend cleansing yourself beforehand. Speak the words aloud, and allow your magic and strength to be behind each word.

The magician approaches their shrine with offerings and a glass of cool water. They call upon Heqat, and present the offerings while speaking aloud.

Words to be said:

"O' Heqat, Mistress of Creation, You who were present at my birth, I come to Thee as Thy beloved child!

O' Heqat, Great Mother, You who are constant in my life, I come to Thee for Thy assistance!

I have brought [name of offerings], May they please You, May they nourish You, May You hear my prayers now!"

The magician then focuses on rebirth and recreation. They pray to Heqat, touching on what they need assistance with, while praising and thanking Her for Her help in such matters.

They then take the glass of water, and hold it above or within the shrine.

Words to be said:

"From the waters of the Nun, creation was born. From the waters of the Nun, all is created. I too was created and born within the Nun, at the hand of Heqat.

She has brought me forth, born anew! She has brought me forth, in strength and prosperity! She leads me now, to my future! She leads me now, to my desires!"

The magician may now 'revert', or drink the water. The offerings may sit upon the shrine if nonperishable, or 'reverted' as well if a perishable food item.

[river-in-the-woods]

What are some guidelines you follow when you choose to work with a deity? With me, I don't involve myself with those from closed practices or I'd risk retaliation by the people or by the entity themselves. There are beings that sound like they could give me bang for my buck but I'd have to consider if I needed their assistance for a ONE time thing rather than sought out a deeper relationship. Weee there cases where you needed help for a one time scenario and ended it there?

Hi there, apologies it's been so long. I was moving house just as you sent in this question! Now that I'm more settled, let's see if I can tell you something helpful :)

Personally, I've always gone for the deeper relationship. I've not been in a situation where I needed to ask a particular spirit/deity who I didn't know for particular things. But that's just my preference. I value the trust, and invested time and energy I've built up with a being, over what their 'official' expertise is. A spirit or god always has unadvertised skills or other allies they can call on, after all.

That's not to say I've always been successful with it. I've chosen gods I was interested in, made good faith gestures through offerings and prayers, and plenty of times I didn't get the response I was looking for. In which case I would just move on, keep looking, and deal with problems by myself. I've had hard times like anyone else, but I've not been in dire enough situations to feel the need to ask help from a deity I've never worked with before.

Even if you have not settled on a pantheon or tradition, there are still your ancestors and spirit neighbours who live in the same locale as you. Those beings will impact your day to day life more directly, so it's always worth being friendly to them, giving an offering now and then. At the very least, so they don't hinder you, but in the best case they may like you enough to actively help your endeavours.

If you are looking for a patron deity, one you want to be serious about, there are some things I could recommend. But bear in mind this is based on my own principles; I choose my gods like I choose a significant other. I tend to walk the Path of the Devotee. This is the norm in East Asian magic, so it may be a cultural thing for me as well. It is certainly an exercise in patience.

You might prefer to do things differently, so feel free to ignore if that's not your style.

If the deity is part of an established tradition or unbroken lineage, this is much easier. If the tradition is large enough, they will usually provide laypeople practices you can get started with. You don't have to initiate for this. Otherwise, you'll need to speak to a verified shaman or priest of that tradition and ask them for advice.

Basically, if a tradition has survived hundreds or thousands of years, you can have faith that there is at least something to it – i.e. the deity has already been vetted by that lineage as being capable of supporting several generations. Therefore instead you would evaluate the (human) teachers of that tradition to see if you are happy to receive their guidance. Of course, the teachers have the right to evaluate you too.

If the deity of interest is not currently a patron of an unbroken lineage: you'll have your work cut out for you.

First, study the deity's reputation. I've always looked for virtue in the deities I venerate. Namely, I look for evidence of their compassion, a sense of responsibility for other beings. I choose them as I choose my friends and teachers. The beings you surround yourself with, are the ones you will become more like. Needless to say, don't choose a patron based on just their aesthetic appeal.

I do research on their lore and look for other devotee's experiences of them. You want to pay attention to devotees who have been actively venerating that deity for 10 years or more. How have they grown throughout the time of that relationship? Have they come out of major life obstacles wiser, stronger, more at peace? Can they honestly say that they feel supported and empowered by their deity?

Sometimes a person's life is just a result of their own poor choices and not the deity's lack of responsibility for their followers. But you get plenty of people who claim they are a 'priest/ess' of their deity, that they have been blessed or chosen, or have ecstatic experiences – and yet they can barely manage a shred of humility or a kind word, or they constantly complain about their life being terrible, or they've been stuck in the same negative cycles for years on end. "The proof is in the pudding", as they say.

In any case, there is no point in devoting yourself to a god that will not elevate you and help you become a better version of yourself. Godhood, power and influence, is by itself not a worthy enough reason for veneration. There are many, many gods. Little gods, bigger gods. Not all of them are truly transcendent. And many you will simply not have an affinity for. Don't place your life into the hands of one who will drop you.

Making contact After you've verified the deity's reputation, look for the best ways to contact them formally. Traditional prayers, invocations, mantras, offerings and so on. Make a good impression, express your interest, tell them about yourself, tell them what you admire about them, and so on.

At this point, you could go all out, do a big ritual and ask for their help on something, see what the outcome is. As I said, I don't normally do this, because I think it requires a strong magical and spiritual skill set (which I don't have). But that would be a good way to evaluate the deity as well.

Either way, continue to make regular attempts to contact the deity, always with an offering, however small it might be. Meditate on them and their symbols. This is building your own reputation with the deity and carving a channel of communication with them.

When it comes to assessing the value of a relationship with a deity, I always try to give it at least 6 months to a year. It sounds like a long time, but I personally do not have very strong psychic senses so I need plenty of hindsight to see if my efforts are having the desired effect. And besides, if one is looking for a life-long patron, 1 year is really not that long.

In that time, I make a lot of notes on if/how my requests were answered, if/how my life has improved in that time, any visions or knowledge I've received on the deity, how successful my divinations were, and in general if there is a growing sense of closeness between myself and the deity. It is well worth doing a few big rituals here and there because this is the best way to assess the accumulation of one's efforts.

So, this is how I would get started. I hope it helps, let me know if you have anymore questions on the matter 🙂