#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.

[icaruslamenting]

Hey, I have some questions regarding deific relationships. I really do love the idea of having a relationship with a god but I’m also terrified? Like, the idea of being watched by a deity kind of horrifies me. Do you not feel like your thoughts are unsafe? Like you never have privacy? What happens if you aren’t a good worshipper? Do you worry about upsetting them at all? Or fear their retribution?

Sorry if any of this is insensitive. I just wanted to understand your perspective.

-☂️

no, it’s completely alright!! :) (i have a tl;dr at the bottom in italics and bold in case this is too much to read, lol)

usually i try not to overthink it, but that’s easier said than done. i believe the gods are watching us, of course, but only in situations where they should be watching. like… no, Lord Apollo isn’t going to be watching me while i’m in the shower (that would be weird), but maybe if im talking about him with friends, he’ll be watching!! or if your deity is trying to see if you make the right choice (ex. if you see someone drop their money, do you try and quickly grab it and steal it before they notice [even if you don’t need the money] or do you return it?)

i also think the gods understand privacy just as much as we want them to. i’m sure they don’t want to watch us every second of our lives. they’ll respect your privacy, dw <33

as for being a good worshipper and worrying about messing up, don’t worry, you’re probably doing just fine. treat your deities well and they will treat you well. they understand that we’re only human, we’re bound to mess up. maybe if you stole something from someone, you’ll lose something (or something like that), but i believe that’s just karma. as long as you aren’t some psychotic killer, they aren’t gonna punish you. i swear.

and i don’t think there’s any specific way to be a “bad worshipper”. i mean, if you’re talking poorly about the gods, ruining their alters, being disrespectful towards them, or anything like that, then i would say you just have room to grow and learn. if you’re doing that all on purpose though… maybe you’re a bad worshipper. but i believe that anyone can learn and grow past their mistakes.

if you want to be better at worshipping the gods or your deity, you can always pray to them, research them, do devotional acts towards them, or even just think about them throughout the day. they only expect you to do your best.

if your best is getting all your missing school assignments done, that’s enough. if you’re best is taking a day off to take care of yourself, that’s enough. even if your best is just waking up, even if you can’t get out of bed, that’s enough. if it’s you’re best, it’s enough. that’s all they want from you. for you to be the best version of yourself that you can be.

(TL;DR: dw, you’ve got privacy. they want you to have privacy just as much as you want to have privacy. and i promise you’re doing great. if you’re even having thoughts about doubting whether you’re a good worshipper or not, you’re a good worshipper, because that means you care. and they won’t punish you. you’re human, they get that. do your best, be your best, and your deities will love you for it <33)

if you want more info from people who know more and are more experienced, i recommend checking these blogs out:

@atheneum-of-you has just recently made their helpol discord server public and they have a huge library of free online books related to hellenic polytheism and the gods. they also make tons of informative posts and updates!!

@hyakinthou-naos is a super cool temple and they just recently have launched their website!! i can’t recommend checking it out enough. it’s so helpful and so beautifully designed

@khaire-traveler has amazing posts about worshipping the gods and a super cool guide to worshipping so many deities discreetly. (i’m pretty sure they’re on hiatus currently)

@screeching-0wl is my favorite resource for info on the gods. their cheat sheets are amazing!! (they’re on hiatus)

these are just my personal recommendations!! (i hope this isn’t too much info and i’m not stressing you out!!) just remember, you don’t have to be perfect. and please, for the love of all things good, do not overwork yourself. i did that and then i had to take a break for most of the year. be better than me please lol

good luck !! <33

[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.

[psychopomp-recital]

2/18/24

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

[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

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

[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]

Day 4 of Hellenic Polytheism

Are there any deities you don’t currently worship but want to learn about? by @wisdom-devotee

I have realized I know basically nothing about Poseidon. I don't have any inclination to worship him but I was shocked with how little I knew. I had no clue how connected to horses he was or how "old" he possibly is, nor his connections to Desponia or Peloponenese. [Disclaimer: I have not read all the sources]

Met Museum:

Poseidon, Herakles, and Hermes fishing. The immortals of Mount Olympos were not exclusively engaged in momentous feats. Here three of them are shown fishing, each perched on a rock. Poseidon holds his catch in one hand, his trident in the other; Herakles tries his luck with a rod; and Hermes gesticulates at the right." Terracotta lekythos (oil flask) ca. 515 BCE Greek, Attic. Met Museum — Link

Encyclopedia of Ancient History: Poseidon by Ioannis Mylonopoulos — Link

Theoi Project Poseidon — Link

Boeotian Black Figure. Bowl, Three-Handled. ca 5th Century BCE. The Gorgon Medusa lies dead, beheaded by the hero Perseus. On the left, the god Poseidon strides forward with a trident in one hand and a dolphin at his feet. One of the Gorgons rushes towards him with arms outstretched. She is crowned with a pair of serpents and wears two snakes tied as a girdle about the waist. Behind her, Medusa lies dead with blood squirting from the severed stump of her neck. The winged, horse Pegasus flies just above her, born in the gout of blood. — Link

The Indo-European Attribute of Poseidon as the Water God by Nobuo Komita — Link (Link to Google Scholar and PDF is a download)

Abstract: Generally Poseidon is regarded as the Greek sea god; however, besides his maritime attribute, he seems to have closely associated with fresh water. As the myth of Amymone indicates, Poseidon produced springs which formed the Lerna River; in addition, Amymone is concerned with water as the river and springs of her name imply. And as the myth of the Alban Lake suggests, Neptunus, the Roman equivalent of Poseidon, is also closely associated with fresh water. The etymology of Neptunus is interpreted as 'Nephew of Water'. The etymology of Poseidon also indicates that Poseidon seems to be concerned with warer; the *da-component of Poseidon is explained as proto-1-E 'fowing water'. In eastern and central Europe, major river names such as the Don, the Dnieper, the Doniester, and the Donau have the * da- component. These features imply that the etymology of Poseidon can be interpreted as 'Husband of Waters' indicating Poseidon as a fertility god, and similarly his seismic attribute is related with water (earth water'). The Indo-European sky god Zeus is also associated with water sending the rain to fertilize the earth, which indicates that Zeus and Poseidon share the same role as a fertility spirit. Originally Poseidon was the Indo-European water god associated with fertility, and Poseidon seems to have acquired his maritime aspect in Greece. However, his etymology and various features concerning water designate that Poseidon firmly retained his original Indo-European attribute. (sorry if this is wonky copy/paste was weird)

Pu-ro, pa-ki-ja-na/-ne, and the Sanctuary of Poseidon at Pylos By Barbara Montecchi — Link

From Article: the hypothesis is put forward that the temple of Poseidon (po-si-da-i-jo), which is linked to both pu-ro and pa-ki-ja-ne (PY Tn 316), should be identified with the central megaron of the Palace, the religious role of which is well known. Poseidon indeed appears as the most prominent god of the Pylos kingdom

Continuity From the Mycenaean Period in a Historical Boeotiam Cult of Poseidon (And Erinys) by Thomas Palaima — Link

From Article: ...in the full range of Mycenaean culture and its place within the Hellenic tradition, past and present. He has also been interested in detailing the archaeological evidence for what leading researchers call 'the horse of Poseidon', i.e., the terrible earthquake damage that might have contributed to the demise of Mycenaean palatial culture. I offer this exploration into continuity of an unusual cult of Poseidon in Boeotia from the Bronze Age into the classical period

Mythical and ritual landscapes of Poseidon Hippios in Arcadia by Julie Baleriaux — Link

Abstract: Poseidon has recently benefited from renewed scholarly attention, contributing to re-evaluate his role in ancient Greek imaginary. By opening the research previously limited to literary evidence to the archaeological and topographical evidence, new perspectives on “Poseidonian landscapes” have emerged. Arcadia, a land-locked region where Poseidon Hippios is celebrated with fervour, is here taken as a case study to try and go further in identifying the god’s realm of action. Areas with floods seem to be his preferred worship places, while in other areas he plays a crucial part in myths but is hardly worshipped alone. There also seems to be a connection between his patronage over freshwater and horses. Overall, natural observation seems to have been instrumental in choosing the location of his worship places.

From Polis to Borders: Demarcation of Social and Ritual Space in the Sanctuary of Poseidon at Kalaureia, Greece by Pakkanen Petra — Link

Abstract: This article focuses on three interrelated themes in the study of ancient Greek religion, looked at through the material evidence from the sanctuary of Poseidon at Kalaureia on the island of Poros, Greece. First, I look at the so-called polis model and its applicability to an interpretation of Kalaureian material related to the cultic life of the sanctuary from the point of view of the 'historiography' of Greek religion. I then discuss the historical context of the archaeological material, with particular emphasis on the topic of the sanctuary as a known place of asylum particularly during the Hellenistic period. Thirdly, I examine the archaeological material related to eating and dining and its potential connection to the demarcation between sacred and profane activities and between sacralised and profane space in the sanctuary, with special interpretative attention to the significance of border(s) and boundaries. Drawing attention to these issues may help us understand the dynamics and interplay between 'official' and 'private' aspects of ancient Greek religion, within both the tradition of the scholarship of ancient Greek religion and the so-called 'archaeology of cult'.

Further Insights on the Cult of Poseidon Helikonios in Helike (IV)* by Dora Katsonopoulou — Link , PDF

From Article:

The cult statue in Poseidon's temple probably showed the god seated, holding trident in one hand and dolphin (fish) in the other. This type of Poseidon enthroned is represented on coinage of a number of cities associated with his worship (Fig. 3a-c); more interestingly, a similar depiction of the god, even identified as Helikonios, is preserved on early 3rd century BC coins from Sinope, where he was strongly worshipped. On the reverse of these coins, Poseidon is shown seated on throne to left, holding dolphin in his right hand and leaning with his left hand on trident; on the countermark of the coin illustrated, a diademed radiant head of a god (Zeus or Poseidon) to the left is depicted (Fig. 3d).

Reflections on the gems depicting the contest of Athena and Poseidon by Hadrien Rambach — Link

From Article:

This article examines the depiction on engraved gems - with essential detours to marble sculpture and numismatics - of the "dispute of Athena and Poseidon", or rather the presentation of the gifts, with the gods facing each other. The most famous is a cameo in Naples (plate 1), [...] engraved gems, this large cameo measures over 50mm in height. Believed to date from the late 1st century BCE. [...] Part of the attraction - and mystery - of the cameo is the unexplained series of engravings in the exergue: two palm trees, two shells, two wheels (?), the IY monogram, and another, unidentified object (plate 2)

The Sanctuary of Poseidon at Onchestos from Onchestos Excavation Project — Link

From website: Sanctuary of Poseidon at Onchestos has left its mark in the literary works of the ancient Greek civilization as a longstanding religious and political hub in Boeotia. From the 1960s on, sporadic archaeological investigations at the site provided tantalizing glimpses at the extent of the sanctuary and its influence over the region.

Site A of Sanctuary

Louvre Museum:

Fragment. Poseidon (remains, standing, headband, chiton, himation, holding, trident); framing net. Late Corinthian 6th Century BCE ca. 550-525 BCE . — Link

Paywalled: Poseidon's Festival at the Winter Solstice by Noel Robertson — Link

[thelounginglioness]

Hi I am new to Kemeric stuff and Pagan worship in general but I feel I’ve been contacted by Set and was doing research and found something you may be interested in possibly?

Apparently the best academic work on Set is this one book Seth, God of Confusion by H. Te Velde but it’s like super expensive bc they only ever did one printing of it or something.

That being said it took some searching and I found a PDF of it and I figured I’d let u know bc u might find it valuable and no one else rn in my life will probably appreciate my small hunt for a free version the way I do other than people I’ve seen on the internet.

(I only ask anonymously bc I can’t ask as my side blog for this stuff but if u see a shocked Pikachu face with a purple witch hat in ur activity that’s me)

I'm not sure how long this ask has been sitting in my box so I'm sorry if it's been a hot minute, I'm criminally bad at checking Tumblr notifications 😭.

But thank you so much for the rec! I've never heard of that book but I'll have to look into it! The title alone sounds super interesting. Bummer that the physical version is so hard to come by, I love hoarding cool books.

[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.