#hellenic priesthood

[wayfind-er]

"Priesthood" in Ancient Greece

[long post under the cut]

TL;DR: The Hiereiai (fem. hiereia, masc. hiereus) was the closest Greek equivalent to a Christian Priest; however, running a temple requires many different people with a variety of responsibilities and the requirements changed at every temple. If you wanted to participate in a public ritual, you followed a hiereia (priestess) or hiereus (priest); if you wanted to give an offering or say a prayer in the presence of the Divine, you asked a Keyholder; and if you wanted a message from the Gods themselves, you requested a meeting with an Oracle or Seer.

Recommended: @star-of-zeus' Priesthood Series.

Foreword

Throughout this post, I will use the term priesthood and priest as a gender-neutral term for female and male priests; however, like some scholars¹, I believe the modern definition of priesthood does not belong in Hellenistic Polytheism. Using them erases the complexities of the Greek Priest equivalent and combines the roles of many historically into one. In this post, I'll go more in-depth into what "priesthood" meant in ancient Greece.

Greek "Priesthood" in Antiquity

Our concept of priesthood is heavily Christian-inspired.

While priesthood in Christianity varies by denomination, our perception of modern Christian priest have inaccurately shaped our understanding of priesthood in ancient Greece.

There's a prominent misconception that priesthood was always a lifelong position and a priests' sole responsibility was to educate the masses and spread the word of their God(s). This comes from a fundamental misunderstanding of what priests actually did in antiquity².

The Hiereiai: the Greek "Priest"

"In Greece, the priesthood is not a way of life, but a part-time and honorary office; it may involve expense, but it brings great prestige.” — Burkert³

The people responsible for maintaining a particular temple and the closest Greek equivalent to a Christian priest were called the Hiereiai (fem. hiereia, masc. hiereus).

The Hiereiai primarily led public rituals, festivals and ensured sacrifices were received and cared for appropriately (per the ritual procedures). Being a part of the Hiereiai can be compared to working a 9-to-5. The Hiereiai did not live in the temple and only worked when the temple was opened, typically during festivals and celebrations⁴ (although this varied by cult).

While their primary job was caring for sacrifices, the Hiereiai worked as public servants (or civil workers). They worked alongside the city to prepare festivals, cleanse homes after a birth or death, and maintain the temple and sanctuary.

Becoming a Priest: Qualifications

Every temple was slightly different, with different requirements and expectations for those who worked there. I'll give the most generalized description from the sources I've found.

"...[I]n the case of Greek priesthoods, pedigree, wealth, or both were basic requirements for attaining office..." — Connelly⁵

The position of a "priest" was most commonly inherited. Priesthood could be purchased, won by elections or lots, or inherited². The most eligible always came from wealthy and well-educated families, with little exception.

There were male and female priests (fem. hiereia, masc. hiereus). The acceptable age of a "priest" varied from cult. Those aged 7 to 11 were likely to be assistants rather than oath-bound priests, as seen in notes about the Cult of Athena Polias. Some cults only accepted “matured” (married and with children—usually post-menopause) women. It's important to note that hiereus typically worked with male deities, and hiereia worked with female deities; however, there were exceptions.

If someone's household was eligible to hold a priest position, all members (regardless of gender) would receive education to obtain the title. Likewise, if someone came from a family of priests, the elders would pass down their knowledge to the young. Most priests had been "training" their entire lives⁶.

The younger someone was, the more likely their position as a priest would be temporary. Younger priests, namely prepubescent children, would typically work as priests until they were no longer virgins or married⁸. Similarly, young women would sometimes temporarily work as priests in the year leading up to their marriage. It's important to note that most priest positions were not life-long and did not typically require oaths of celibacy⁷.

— WHAT WE KNOW SO FAR —

The Hiereiai was the closest Greek equivalent to a Christian priest in antiquity. Priesthood was more like a regular job in that it was commonly a temp. position that allotted a person (and their family) great prestige. The title of a "priest" was commonly inherited, but it could also be bought or elected by the people or Gods (via lots). Primarily, people from wealthy and well-educated backgrounds would be considered eligible for priesthood, although the qualifications required varied from cult and temple. Many of the Hiereiai spent their entire lifetimes learning about priesthood and how to worship the Gods according to their local cults). The Hiereiai's main job was to take care of sacrifices, work with the city to prepare festivals, cleanse homes after birth or death, and maintain the temple.

Keyholders, Oracles, and More

There are not enough words to stress that the term priest does not adequately describe the ancient practice of the Hiereiai or the other people who worked alongside them. When you use priest or priestess, you effectively erase the diversity of the numerous roles that make running a temple possible.

Keyholders: Male or female priests with noble backgrounds and high cultic status could become the ones who carried the key to the temple (or the naos, the dwelling of the Gods). The Naos was not always accessible to all worshippers, as entering meant (metaphorically) stepping into the presence of a God⁸. Keyholders essentially acted as gatekeepers at the doors of the Divine and allowed visitors in according to cultic tradition.

Mantis (Oracles, Seers, Sibyls, etc.): Oracles went by many names in antiquity—Oracle, Seers (Mantis), Sibyls, Prophet(ess), etc. Simply put, Oracles were usually part of the Hiereiai (but not always) with the ability to receive messages from the divine. Unlike a priest, an Oracle was not always bound to a single temple. They would often travel from different cities or backgrounds and advise publicly (or privately to those of high status)⁹. While priesthood was usually reserved for the elite, anyone could become a Oracle, as seen by many of Apollo's Oracles who were "peasants", so long as they had the skills. Oracles and the Hiereiai could sometimes be virtually indistinguishable⁹. Oracles would perform rituals and offer animal sacrifices, alongside the Hiereiai; however, a hiereia (priestess) or hiereus (priest) couldn't perform the duties of an oracle. That said, there was a slight difference between an Oracle and a Mantis (Seer). Oracles were believed to receive the word of a God directly. Seers, on the other hand, interpreted signs (omens, stars, animal entrails from a sacrifice, etc.) and interpreted the message from the Gods that way.

Summarizing

This brief list does not even begin to scratch the surface of the many, many roles that could be found in a temple.

If you wanted to participate in a public ritual, you followed a hiereia (priestess) or hiereus (priest). The Hiereiai (plural for hiereia and hiereus) primarly led public rituals and city-wide festivals, ensured sacrifices were take care of, and cleaned the temple.

If you wanted to give an offering or say a prayer in the presence of the Divine, you asked a Keyholder. The Keyholder was apart of the Hiereiai that was in charge of a key that allowed them to open and close the Naos, a part of the Temple where the Gods were said to dwell.

If you wanted a message from the Gods themselves, you requested a meeting with an Oracle or Mantis (Seer). The Oracles and Seers interpreted messages sent from the Gods and shared them as needed. They were often apart of the Hiereiai themselves, but not always.

Being a part of the Hiereiai can be compared to working a 9-to-5. Every temple was slightly different, with different requirements and expectations for those who worked there; however it was rarely a lifetime job.

When you use the terms Priest or Priestess, you lose some of the nuance that made up "priesthood" in antiquity.

Sources

Divider by @/sister-lucifer [1] Dignas and Kai, "Practitioners of the Divine," 21. [2] Garland, "Greek and Roman Priests and Religious Personnel" [3] Dignas and Kai, "Practitioners of the Divine," 27. [4] Dignas and Kai, "Practitioners of the Divine," 36. [5] Connelly, "Portrait of a Priestess," 23. [6] Connelly, "Portrait of a Priestess," 28. [7] Connelly, "Portait of a Priestess," 18. [8] Karatas, "Key-bearers of Greek Temples" [9] Dignas and Kai, "Practitioners of the Divine," 16.

Updated Dec. 29th, 2024.

[lyreofchrysaor]

As I have mentioned, I am training to be a priest under Apollon Boedromios - "helper in distress". Naturally, upon being confirmed, I assumed that my tasks would be to help others. Before receiving my first task from lord Apollon, I immediately jumped to help as many people as I could, whether that be through readings or otherwise. And very quickly, I was told to slow down. My first task was to help myself, through introspection.

Throughout the weeks, as my training is evolving, more and more of my tasks pertain to myself and working through my own issues. I had to recognise the parts of me that were in distress, the parts of me that I had been ignoring, that needed that care.

And yet, as the weeks go on, I'm starting to realise that I will always be doing this. This week was the first task reading I got in which lord Apollon gave me cards pertaining to a more leading role among a community. But He made it clear that my work towards myself was not done.

In a sense, that is what I've learned. All these little tasks build up to make one big lesson. I will always be helping myself, as someone constantly changing and growing. I am not helping myself to eventually reach a point where I no longer need to, and while that would be a nice thing, it just will never happen. Such is the human condition. And I think that's beautiful.

I have, at the very least, reached a stage now where I may begin branching out to help other people. But helping myself is something that will never be separate from my path.

I hope this can help anyone who is doing shadow work or therapy or something similar. There is no "end" to caring for yourself and working on yourself. You can absolutely reach a state of self where you are most comfortable and happy with who you are, but we are human. We fluctuate. I find comfort in the fluctuation.

[applefoam]

I don't get the whole priesthood thing that much, honestly

I support whoever is pursuing it, of course! but I think we might want to be more conscious of the signs of a cult

positioning yourself as a religious authority in a decentralized religion like hellenic polytheism could lead you down a slippery slope.

I don't mean to discourage anyone, but I believe we should be more cautious over who and what we listen to, know the warning signs of cults, etc!

again, I don't mean to offend anyone with this take! please don't take it the wrong way

[altis-of-olympia]

Does this count as Priesthood? I think it does.

I was channeling King Zeus earlier (more like, He resides in my space and helps me with my Clairaudience 24/7) and in @atheneum-of-you's server, someone posed the question, what do the Gods think of this new generation of Worshippers?

King Zeus had this to say.

"The newest era has been very interesting to observe. The belief has never died. And whether or not it dies does not determine whether or not we Gods live on. But this latest generation, as... eccentric as you all are, have been integral in keeping us alive. Truly, we'll never be forgotten. Not one of us, even the most minor of Gods, the smallest of Nymphs. The more you all venerate us and spread our names, the more widespread belief in our names become. We aren't going anywhere. You all are. Creating a new generation of devout followers is what's key, here. Practices change as times change, and if we would be remiss if we did not acknowledge this. Do remember, though, that respect is necessary if you're in a private setting. This is all fun and games, and we're all understanding, but... well, you know. You're all smart. ... And farewell to the rest."

I wanted to share this. I thought it was insightful.

Xaire, Altis

[seasaltdevotion]

hello. I’m a newly practicing Aphrodite devotee. I’m also learning about Persephone and hades.

I may be getting ahead of myself, but how do you ‘become’ a priest or like a ‘representative’ of the gods?

I’m just curious cuz I feel like if it weren’t for my mental health and on and off motivation I might be able to devote my whole life to her (if you have any tips on practicing with poor mental health and such thatd also be helpful)

kindest regards and well wishes

-🏳️‍⚧️🕊

Khaire!

So, I’m not the best resource on this @altis-of-olympia and @atheneum-of-you have wonderful resources and posts about this. However, here is a rundown.

You can either be chosen by a god. Which how you get chose is different for every person and deity. In my experience they make it known when that’s what they want. You are, however, 100% able to say no and decline if you’re not ready for that. They will listen to you.

Other times you can in fact approach them. If you really feel drawn to priesthood, you can ask. However, it is a lifelong dedication, and takes quite a bit of work. Don’t jump into it without research first. If you check out Athenum’s library, “Hermes’s library” it has a wonderful book called Portrait of a Priestess which I 100% recommend to read.

—

Practicing with mental health struggles.

I myself practice with depression and anxiety, plus a few chronic/ other health related problems.

Biggest tip I could give you? Do not force yourself to do anything.

The gods will not be mad if you cannot make offerings everyday

The gods will not be mad if you cannot pray everyday

The gods will not be mad if you can’t do XYZ thing every single day.

We are human, with lives and struggles, and they 100% understand this.

Another really big thing is doubt. I think this happens a lot with neurodivergent individuals in Helpol.

Your practice is so real and so valid. The gods truly are everywhere. But if you’re doubting it sometimes, it’s okay. Take your time to think about everything. You’re not a bad worshipper for having doubts or worries.

Your worship is real

And your worship is enough

Tysm for your ask!

Blessed be!

[atheneum-of-you]

How did you know or come into knowing that you were to be a priest/priestess of Hermes? It seems like an odd concept to me. That and 'godspousing'???????

I think from an outside perspective it'd be fairly odd, huh?

Personally, I can't speak on godspousing. It's not something I've ever even considered in my life nor something I think applies to my kind of worship. And while I have my personal opinions on it, I don't think that really matters honestly.

When it comes to priestesshood though, I was told through a dream! While it wasn't directly said in that dream, the dream I had did come after some thoughts of priestesshood and honestly, I wouldn't even consider it a dream. It was so far removed from any dream I had ever had and I know for certain I wasn't asleep when it happened.

After that, I did A LOT of confirmation readings with Hermes on it with both tarot and oracle cards. Why he chose me as one of his to train, I honestly have no clue. I've asked many times and he's given answers but none of them seem fully complete to me. I had never even considered worshipping him until very recently and then very quickly after that I was called to priestesshood. I think once a god has developed any sort of interest in you, anything is possible.

Honestly it kinda feels like he grabbed me by the scruff of my neck like a cat and threw me over his shoulder. I've been worshipping the gods for years but never had it been like this. Sometimes I still have doubts and wonder if I'm making it all up in my head but then I pull cards that say "no this is the path you belong on."

I hope that answered? I feel like I definitely just rambled lmao. But yeah! It's a strange feeling and was a strange very whirlwind process. Kinda just happened.

[thespiritpriestess]

Im a very new nyx devotee any advice in general? Any meditaions she likes or simple ways I can honor her or things to dedicate to her? Also how did you find out you wanted to be a priestess? My path to finding nyx is very simular being interested in her as a kid and my interest has only grown!

Thanks for any info you can/feel like giving and blessed be

-🫂anon

Hello! I'm gonna start off by saying that everyone's relationship with a their deities will be different. I prefer to do rituals, energy work, spirit work, divination, etc for/with Nyx, but some people prefer things like clairsenses, astrology, meditation, etc. For general offerings, night blooming flowers, dark crystals, night imagery, and more can work well. Find what works best for you, and find out what works well to grow your relationship with Nyx. It often takes some trial and error, but the work can definitely be rewarding.

Now for the priesthood bit. I've been interested in clergy and religious lifestyles since before I started worshipping the gods. I was interested in nuns, and then druids, and when I started worshipping Nyx, I became incredibly interested in priesthood. I started researching, and eventually, I asked Nyx if priesthood was something she wanted me to pursue. So, I did more research, and got confirmations, and now I'm here. Everyone has a different path, so finding what works best for you and your god(s) is important.

Feel free to ask more questions or message me if you feel the need to ☆

[pearlsandjustice]

Thoughts on Priesthood

I have seen an influx of people in our community here on Tumblr discussing the topic of priests. As someone deeply fascinated with religion, both in relation to my own practice and to the concept as a whole, I have spent a lot of time thinking about this and am interested in sharing my ideas. I have considered many positions on this and my beliefs have grown and changed into a form I feel comfortable sharing and discussing.

To preface:

This is simply my own view that I absolutely cannot claim is the "right" one. It is natural in the study of any religion that there are endless debates about aspects and practices of that religion, and I don't have any issue with those who think differently than me, as long as they are also respectful to those whose opinions differ from theirs. There is room for Hellenic Polytheist belief to be practiced by many different groups of people in many different ways. There always has been.

Ok, my thoughts.

The way I overall approach religion and tradition of course forms the basis of my perspective on this particular subject. So I will try to quickly summarize my belief on that.

We need to protect the core spirit and overall intents and ideas of how the gods were traditionally worshipped. We should carefully study everyday worship, cult worship, and everything else because it is all very useful and important to building a practice that honors the gods. However, for our religion to survive and remain sustainable in the modern day, I believe some aspects of practice must be adapted to the lives and needs of the modern worshippers. It is not as if ancient practice was, in every detail, sculpted by the gods themselves. No, it was in many ways sculpted by those who followed it, practicing religion in ways that were important to them. I think we should be able to adapt pre-existing practices or create new practices as long as the changes we make are not things that would harm people or offend the gods.

My beliefs on that matter inform my beliefs on Priesthood. I believe there is a place for priests in modern Hellenic Polytheist practice (even though they may look different than they would've for the ancient Greeks) because I believe, if properly employed, they can serve important purposes to worshippers and make our community and collective practice stronger.

Our religious population is very decentralized, and in many ways this is a blessing. I am by no means advocating for a strict, organized orthodoxy. I know many of us have left large organized religions and have seen the difficulties and evils that can often arise from a large religious group structured in that particular way. I have had a similar experience. So no, that is not what I want. My opinion is simply that on a more grounded scale, within smaller communities or organizations, it may be important to have those who serve clerical duties, the function of "priest". Those who may act as a sort of leader. Not the type of leader who rules over or dictates our practices, but those who can give advice and spiritual support, and bring groups of worshippers together in community.

What is a Priest (to me)?

To inform the next sections of this post, I will clarify what I in particular mean when I refer to priests or their duties. In multiple religious practices, "priest" or a similar or equivalent descriptor is used to describe those who fill many or all the following roles. (Or at least in theory fill that role, I know the realities of some religious groups can be less than ideal)

Qualifications:

Has studied religion extensively (and will continue to do so), focusing on the religious beliefs and practices of their specific group, the worship of their specific deity, etc. They have a wide and reliable body of knowledge on these subjects.

Is prepared for and committed to dedicating their life to religion, giving up much of their time, energy, and often other aspects of their life to this dedication. They may do other things, but in particular their duty as a religious figure is one of the most important parts of their life and sense of purpose. It is not a commitment to be taken lightly.

Has the ability to put their knowledge and experience into action to perform priestly duties.

Is recognized either by a specific religious organization or more generally by the people of the religion as a member of clergy. They don't just say they're a priest, that role is validated by their relationship to their church, religious group, or community. They function as and are seen as a priest by other members of their religion.

Purposes/ Duties:

Performing or leading rites and rituals. This can range from initiating a religious event or giving a simple blessing to much more significant ceremonies. Of course, in many scenarios non-priests can do this, but if a priest is available they will typically fill this role. In many religious traditions, highly important ceremonies such as weddings and funeral rites can only be performed by religious leaders like priests.

Acting as a leader in the religious community. Often, such religious leaders help to bring together groups of people through worship, and may sometimes directly help to plan and organize religious services or community events.

Teaching. Priests often teach about and encourage worshippers to think about their religious stories/myths/texts, the history of their religion, traditional methods of worship, etc. More experienced priests may also sometimes help guide those who are interested in potentially becoming priests themselves.

Facilitating communication and relationships with deity. A priest may give religious guidance, provide suggestions on how to strengthen personal practice and divine bonds, or in some cases directly help a worshipper communicate with a deity or spirit by guiding them in prayer or divination or consensually performing prayer or divination on their behalf. (The way a priest goes about providing spiritual guidance may look very different depending on the priest)

Priests may be expected to also give more general advice and support and help the community in more ways than just religiously, but again, this is variable.

This is what I am generally thinking of when I speak of priests. And yes, I think we can benefit greatly from people fulfilling these roles. And I know there are others who think similarly.

Troubles

Of course, there are some issues that people in our community have noticed. Because our religion is so decentralized and many of us are not even members of any specific organization/ fellowship/ congregation/ temple, there are some people who claim to be priests who do not have as thorough of a religious education as is ideal or are not prepared to take on the responsibilities of Priesthood. I am not accusing anyone in particular of anything. I have seen quite a few people in my time in our communities who are doing a great job of fulfilling these responsibilities or working towards doing so. And I do not mean to discourage those who truly feel called to become a priest, of course. I have established in this post that I think priests are awesome. They can strengthen our community, provide guidance to us, and help us all grow and become stronger in our religious practices if we choose to interact with them (which nobody is obligated to do, of course. If your particular method of worship or belief system does not include priests that's alright too). My intent with this particular section of the post is just to encourage critical thought. And maybe, if you're considering calling yourself a priest but aren't sure if that's the most correct label for yourself, you can consider alternatives. If you contemplate this and think priest is the right word for your path, even if your idea of what a priest is differs from mine, that's also fine, as long as you clarify to people that you are not a guide or teacher if you are not, as people may assume you are the type of priest who would fill those roles.

Becoming a Priest

I am of course not an authority on the process of becoming a priest, and I have not done it. This part is a combination of the things I *Do* know about it and just my thoughts and ideas on the subject.

Becoming a priest is a process that in most cases takes a number of years. It seems like a lot of work, because it is. Being a priest, a good priest, is very difficult. As far as I figure, not many people are cut out for it. You could be the most devout worshipper of a god ever and still not be meant to be a priest. Its not like it's a badge verifying you've reached the Ultimate Stage Of Worship. It is not an end goal and it does not make those who become priests better than anyone else. It is a specific and laborious vocation. And it's an important one. To anyone who has made the difficult decision to become a priest and is diligently pursuing that goal, I wish the best of luck. Whether you have aligned yourself with a pagan religious organization that has some form of clergy and are pursuing priesthood through that avenue, whether you are studying under an experienced priest, or whether you are trying to find what becoming a priest looks like for you right now through rigorous solitary study.

It is a journey that involves finding a strong balance between deep worship and aiding the community in the honor of divinity.

So, my overall conclusion is,

In all things, I try to come from a place of careful optimism. I want to make sure I consider the dangers and pitfalls of something, but overall remain enthusiastic about the good it can bring in the best case. So, I guess my message to anyone who may want to be a priest is to be cautious and avoid calling yourself a full-fledged priest if you are not fully equipped to deal with the weight and connotations that may be associated with that title, and if you decide to go on the long journey to become one (and afterwards continue to grow in that role), I hope you find that is a fulfilling path for you and your hard work is rewarded in that way. My message to those who already fulfill such a role for the community, whether they use the title of priest or something else, is to keep being awesome. To everyone reading, passionately pursue knowledge, do your research, and ideally have a good time.

If anyone wants to share their experiences in response, I would love to read them. If anyone wants to share resources on this or related topics for other people who may be interested, that is also super cool, I'm not an expert on this topic. If you strongly disagree with me, you are free to express that in a respectful way, but if you want to fight about it I would rather you not interact, I am not trying to dictate anyone's beliefs and I hope nobody will try to dictate mine.

Author's note: I understand that the way I write and occasionally speak can be read as pompous or pretentious in some places. This is not intentional. I am autistic and one of the ways communication is different for me is that I feel the need to make very precise word choices to communicate both the idea and the tone of my thoughts. Also there are probably grammar or formatting mistakes here, I re-read it several times but my mind is fallible.

[deinemuddalutscht]

Why Marvel spelled it "Khonshu"

First of all, there is not one correct spelling of this name as Egyptian hieroglyphics cannot be directly translated into the alphabet, and the pronunciation and spelling of the name have changed over the millennia.

To understand where this spelling comes from, one must first look at the history of the name: The spelling in the Old and Middle Kingdoms suggests that the name was pronounced something like χansVw. The V stands for a short unknown vowel that could not be recreated because ancient Egyptian script has no vowels. That's why direct transcriptions of hieroglyphics just write the name as "hnsw". The spellings Khonsu, Chensu, Chonsu, Khonsou, Chonsou, Khesnu, and Khensou are all derived from hnsw/χansVw, .

However, "Khonsu" is not the "authenthic" pronunciation of the name, because a) the English Khonsu is pronounced xɛnsu and not χansVw, and b) the original name for Khonsu contains the unknown vowel. It is even quite possible that Egyptians of the Old Kingdom used a different vowel for the name than the ones of the Middle Kingdom. In the Amarna period, the name was pronounced ˈχansə, and around 800 BCA, it was χans. Interestingly, the pronunciation ˈχansə seems to have survived in the Meroitic language in words like uṣiḫaanša. From χans, the spellings Chons, Khens, Khons, Hons, etc., are derived. In Coptic, χans became Ϣⲟⲛⲥ, from which the spellings Shons and Schons are derived. Additionally, there is a Hellenized version of the name: Chespisichis/Khespisíkhis, from which, for example, the Portuguese name for Khonsu, Quespisiquis, is derived. The Greek version did not become the dominant form however, unlike for other gods such as Osiris, Isis, Seth, Nephthys, Horus and Anubis (Ausar, Aset, Sutekh Nebet-het, Heru and Anpu are the actual Egyptian versions of their names)

For reasons that will be important later, I first need to explain Khonsus role in the Theban pantheon. Every ancient Egyptian city had its own hierarchy and local versions of gods and myths. Different attributes and tasks were assigned to different gods in different citys. Amun, Khonsu, and Mut were the patron gods of Thebes, though they were relatively unknown until Thebes became the capital city of Egypt. This led to the cults of these gods becoming extremely popular. It is hard to comprehend just how incredibly powerful the priesthood of Amun was.: the priests of Amun were rulers in their own rights during the 21st Dynasty, and in the Greco-Roman period people used the Temple of Khonsu in Karnak to make temple oaths that governed civil matters like debts, compensations, inheritance, and divorce. Thus, the priesthoods in Karnak held significant power within Ancient Egyptian society.

I believe Marvel had difficulty understanding that Egyptian mythology did not have THE ONE pantheon that stood above the rest of the gods, like the 12 Olympians or the gods of Asgard. The Ennead of Heliopolis, was very important in the city of Heliopolis as it had two primary functions: 1) It served as a divine council for resolving disputes among the gods, and 2) as a generation of creation gods. Cosmogonies (creation myths) were different in every city, with each city placing its local gods at the top of the creation chain. In Thebes, the Ennead also existed, but it played a significantly smaller role in the Theban pantheon since they were not considered to be the gods who actually created the world. Additionally, it partially consisted of different gods than the "classic" Ennead. Thus, the Theban Ennead primarily served as the court and council of the god-king Amun-Ra. While Osiris and Horus were still considered to be quite important compared to the rest of the Ennead, they were very much merged with the Theban versions of Amun and Khonsu. Tasks that were typically attributed to Isis in other cities, for example, were assigned to "Hathor chief of Thebes" (a local Theban version of Hathor, not to be confused with "Hathor within the Benenet": another local Theban version of Hathor who was revered as the consort of Khonsu-Neferhotep).

There are several Theban cosmogonies, but they generally follow this pattern: At the beginning, there was a creator god who was a form of Amun. This creator god had a son(s) who were sometimes deities like Khonsu and Tatennen, but also could be other aspects of Amun (for example, in some inscriptions, the creator god Amun Kematef creates his "son" Amun Irita, but Amun Irita is just another version of Amun. This differentiation is sometimes made in Theban inscriptions to distinguish Amun as the dead creator god from Amun the king of the gods and Amun as part of the Ogdoad). The creator god then creates the eight gods of the Ogdoad with this son. The ogdoad is a group of four male-female twin pairs that in other cities is the very first generation of gods. The Ogdoad then together creates some form of the sun god, who then creates the Ennead.

The new Kingdom period made Khonsu into A creator god and sometimes even THE creator god The depiction of Khonsu as THE creator god is much rarer and is due to a fusion with Amun-Ra. He was known as “Khonsu, the great one, who comes forth from the primordial water” (as seen on the statue of Harwa from the Twenty-Sixth Dynasty in the Egyptian Museum, the magical healing statue of Hor in the Turin Museum from the Thirtieth Dynasty, the healing statue of a priest of the goddess Bastet in the Louvre Museum from the Thirtieth Dynasty, the healing statue of Psammetikseneb in the Florence Museum from the Thirtieth Dynasty, and in the inscription of Mentuemhat in the temple of the goddess Mut at Karnak from the end of the Twenty-Fifth Dynasty and the beginning of the Twenty-Sixth Dynasty respectively). In his form as the creator god who emerged from the primordial water, he was sometimes represented as a double hawk-headed man with four wings standing on two crocodiles as a symbol of his triumph over chaos. Alternatively, he was rarely represented as a creator god in the form of a crocodile with the head of a hawk, lying on a pedestal. According to the historian Armour, the two heads of the hawk represent the sun and moon. They also probably symbolize Khonsu as a divine lunar equivalent of the creator sun god. In this form, he combines the sun and the moon in a single creature, thus, he could be conceived as a mythical complex personification of death and rebirth simultaneously.

Khonsu-Re was known since the late New Kingdom, but he lost significance during the Greco-Roman period. We often imagine the triad consisting of Amun, Mut, and Khonsu as a father, mother, and child dynamik, but like everything in Egyptian Mythology, the family tree is more of a cycle: Mut could be the mother, daughter, and wife of Amun(-Ra), Amun was the father of Khonsu, but at the same time, Khonsu was also seen as a form that Amun takes at night or at the beginning of the new day, and Mut was the mother of Khonsu, but she was occasionally also referred to as his daughter. ("Khonsu who arrives as an infant after old age, made by his daughter, fashioned by his J-serpent, through her [Mut], he is greatest of gods and goddesses. That she gave birth to him in Thebes was in the form of an august child, the rn/i-scarab, in his manifestation of Khepri"). The reason for this is that the births of the sun and moon were not understood as one-time events but as events that repeated every day, month, or year (daily birth of the moon symbolizing the rising of the moon, monthly births symbolized the beginning of a new moon cycle, and yearly birth symbolized the beginning of a new year and the start of spring). As the sun and moon, Amun and Khonsu are children who grow old, die, and are then reborn in an ever-renewing cycle.

Khonsu as A creator god is the more commonly attributed role to him in Thebes and is more associated with his role as the son of Amun rather than as a moon and sun god. The khonsu cosmogony makes him into the second god to emerge from the primodial water after Amun-Ra Kematef. Basically Amun ejaculates the into the waters, Khonsu then swallows the seed, becomes pregnant by it and travels to earth to give birth to the Ogdoad on the so called island of flames. In a way all gods can be considered the sons of Amun(-Ra) but Khonsu fills the role of THE son of Amun: the firstborn, the heir, the most important, and the most revered. This position naturally aligns him with Shu, who in the Heliopolitan cosmogony is the firstborn son of Re. In fact, Khonsu adopts many aspects of Shu: like how he is regarded as a wind god and the holder of the sky. Early Egyptologists even thought that Shu and Khonsu were the same deity. I still have an annotated version of Herodotus' work from the 18th century, where the footnotes claim that Shu in Thebes was called "Khonsu Neferhotep." The confusion arose from some Ancient Egyptian inscriptions that used "Shu" as an epithet after the Khonsus name, which literally gives the name Khons-shu or Khonshu (as I have already explained, Khons/Chons was the spelling usally used during the late New Kingdom). But the Shu in Khonshu was not just an epithet but this merged form also had its own cult.

God splitting happens when an epithet becomes so interwoven with a particular epithet that it forms its own subaspect of the "main" deity. Like how "Hathor in Benenet", "Hathor, chief of Thebes" and "Hathor, chief of Dendra" are all aspects of Hathor with the epitheth stating which role they take on in the pantheon. Distinguishing between different forms of the same god can be quite important since there can be significant differences when it comes to their priesthood, temple attributes and their place in the Egyptian family tree. God splitting was very common fo Khonsu in Thebes: "Khonsu-Neferhotep," "Khonsu-pa-ir-sekher," "Khonsu-pa-chered," "Khonsu-wen-nekhu," "Khonsu-Shu," and "Khonsu-Thoth" all had their own small priesthoods in the Karnak Temple Complex. The priesthood of Khonshu did not have its own temple, unlike "Khonsu-pa-chered" or "Khonsu-pa-ir-sekher," but was housed in the main temple of Khonsu in Thebes, the so-called Benenet.

Essentially, all offshoots of Khonsu are differnet aspects for Khonsu-Neferhotep, who had by far the largest and most important priesthood. And Khonsu-Neferhotep is the aspect of Khonsu that gained the most importance. Therefore Khonshu is a part of Khonsu-Neferhotep and Khonsu-Neferhotep is a part of Khonsu. That is why Khonsu during the Old Kingdom was so different from the Khonsu of the New Kingdom period: The theban version of him eclipsed basically all of the bloodthirsty, cannibal versions of him that might have existed in other city during the Middle Kingdom Other Khonsus in other cities. That is essentially why it is so difficult to understand Khonsus's original role in the Old and Milde kingdoms aside from the bloodthirsty underworld deity. It even debatable to which extent the Khonsu in the pyramid texts and coffin texts was a moon god to begin with and when he first became associated with the falcon. It is difficult to say who Khonsu was before became Khonsu-Neferhotep, the patron god of Thebes. Therefore it might be more accurate to say that Khonsu-Neferhotep isn't just a partial aspect of Khonsu, he straight up became THE Khonsu. We do not even know what the cult of Theban Khonsu was like before Ramesses III built the Benenet and Hatshepsut grouped him together with Amun and Mut to triad, because nothing of the Pre-Benenet temple survived, just the knowledge that there existed one.

In any case, Khonshu primarily embodied Khonsu's aspect as a sun and creator god, which is why I have focused so much on these aspects. Therefore, he is referred to in inscriptions in various ways, such as: "He who sails to Western Thebes daily, who leaves offerings for the Great Ba of Kematef, who is there as Amun, in the Underworld chamber with the Bas of the Ogdoad." or "He who enters Manu bearing offerings for the Father of fathers of the Ogdoad, so that his face lights up and his heart rejoices upon seeing him, as the august child when he enters the Eye-of-Re (Thebes)." Or "He who returns pregnant from the Grotto of Nun with the prestige of his father in his body." Basically some priests of Khonsu-Neferhotep thought that the myth in which Khonsu becomes pregnant by drinking his fathers semen, and then fucks the universe into existence with Hathor is a linguistic masterpiece that deserved its own cult.

Presumably, the cult around Khonshu had something to do with ancestor worship, as it describes how Khonshu leaves offerings for Amun Kematef and the Ogdoad. In the Theban tradition, the first creator god and the Ogdoad are often described as being dead gods, which contrasts sharply with the idea that Amun should be the king of the gods. This is why there is a differentiation between Amun Kematef, the dead first creator god, and Amun Irita, the living creator god and king of the gods. Simultaneously, the epithet "Father of the Fathers of the Ogdoad" is used to distinguish Kematef and Irita from Amun of the Ogdoad. Some cosmogonies, like the Khonsu cosmogony, avoid this confusion altogether by simply replacing the last pair of the Ogdoad (Amun and Amunet) with the twin pair Nia and Niat. Technically, there is also a fourth generation of Amun, because the sun god that the Ogdoad collectively conceives (don't ask me how they managed that. The gene pool of the Ancient Egyptian Gods is just a puddle at this point) is often another aspect of Amun, like Amenope.

[theic-manic]

🌼🌞 Apollonian sideblog coming soon

Which means that some of the informational megaposts on my linked post will be rewritten, updated and posted ONLY on my future sideblog, same applies to my planned educational content (see below).

What does this mean for my main account (the one I am posting from currently)?

This account, Theic-manic, will be a mixture of fandom, occasional demonology, Satanism, witchcraft, paganism, general Polytheism content from a variety of pantheons and other esoteric content in addition to some memes.

However, educational content on Hellenism, Roman polytheism and paganism, my divination readings, and whatever else that I classify as religious will be posted on the new sideblog.

🛑 Asks on my main/current blog will be switched off.

If/when I have capacity to run a discord server, I'll also share it on the sideblog.

I haven't created this sideblog just yet.

However, if you're interested in following my future sideblog please be sure to keep an eye out for my future update via a post (I will also edit my pinned post accordingly).

In the meantime, please comment with topics you'd like to see me cover on this future sideblog!

Future topics list, as at writing 26th October 2024:

- Worshipper > Devotee > Clergy (Priesthood) > Hieros Gamos > Godspousing > sacred prostitution as a series, from a non-reconstructionist POV.

- Interpretatio Romana and Interpretatio Graeca

- Oracles

- Rewriting some posts linked on the pinned post such as Deity identification via tarot, Deity soul parents and any others I identify as requiring an update.

- How to use weekday magickal and spiritual correspondences to become acquainted with Greek and Roman deities you're unfamiliar with, followed by a post with advanced information/ instructions on using this method to transition from Worshipper to Devotee.

- LGBTQIA+ within Hellenic and Roman pantheons.

- Cledonomancy, Orinthomancy aka augury, symbolomancy, tarot and other divination methods.

- Either weekly or fortnightly channelled divination.

- Deity identification methods, including why learning their epithets can help improve this!

Thank you 🌞🌼

[seaofwine]

i've been offline - at least off tumblr - for about a month at this point. this has been for many reasons, but there are a couple that i want to talk about. first: i find it incredibly difficult to articulate what my practice is now. while it is still deeply rooted in arkadian reconstructionism, there is so little about tegea that exists in the written record. at this point, i am okay saying that i have shared what i can.

to be honest, the further along in my practice I get, the harder it becomes to put down in words. in short: i feel less confident sharing religious content online. the ways people experience the divine will be as varied as there are worshippers, which is a good thing. religion is meant to be personal to you.

for me, i'm at a stage in life & my religious practice where i see now just how much i don't know. sometimes that is the wisest thing you can say.

Athena is as vast as the cosmos, with so much knowledge i cannot even begin to comprehend. i can tell you about her epithets, i can tell you what they mean to me. she is my goddess (said with the reverence of 'my captain, my captain'), i am devoted to her, i revere her; but she is beyond my understanding. i don't understand divinity, and i would not speak on their behalf.

i have received asks in the past that i struggled to answer; things like, "how do i know Athena is reaching out to me?" or, "what offerings does she like?" I can tell you that, at least during Panathenaea, that a peplos was placed on her altar; a gift from the weavers of the city for her festival. I can tell you the story i was told by a mythographer in Athens, of how glaukopis came to denote the color blue. i can tell you that olives and olive oils are lovely offerings, or that it could be nice to crochet, knit, or weave an altar cloth. all of these things can be sought out and sourced.

i can't source the personal things. i can't tell you to do what i do, because i don't always know why i do it. i know that Athena is there because she meets me where i am. i sew and weave as a devotional act, so when i was having a bad day, i knew she was there when i stepped over a spool of thread on my way home. i love owls and collect them for her, so i knew she was there with me during the most nerve-wracking exam of my life when i looked out the window and was face-to-face with an advertisement for a company whose logo was a giant cartoon owl.

that being said, it makes sense then that i'm also personally uncomfortable with and wary of the influx of people claiming to be priests and priestesses. i won't rehash it because @loemius made a great post (literally the one underneath this one) addressing the fact that titles hold weight.

e-temples are a great way to connect with people & to express your worship in a subtle way, especially if you cannot openly worship at home. i think they are wonderful. however, any community with implied or enforced hierarchies centered around religious expression are things to be cautious about. this is doubly the case if these are run by minors.

i've been trying to work on a collaborative post about modern priesthood, but i keep coming back to the same problem. the structures that allowed for & educated Hellenic polytheist priests just don't exist in an accessible way today. in short: i don't know.

people are fallible, people make mistakes. always do your due diligence to double-triple-check the things people are telling you online, myself included.

[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 Hellenistic Polytheism, that my opinion might be a bit of a hot take.

Ideally, no one in the Hellenistic 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

[lyreofchrysaor]

Xaire, traveler! You may call me Chrys, I go by he/him pronouns. This blog is meant to serve as a documentation of my priesthood training and oracle training under lord Apollon Boedromios. Learn a little more about me while you stay!

I have been a hellenic polytheist for the past 5~ years now. My training under lord Apollon started in December of 2024, after months of research and confirmations. If you are interested in my past religious beliefs, I am ex-muslim.

This blog is devotional, as well as a documentation of my journey as I navigate through my training alongside my life. While I am training specifically under Apollon Boedromios, I will discuss Him as a whole on this blog when educating about Him, unless asked specifically about my training.

Also, my paid services are currently open!

To all beginners, I welcome you with open arms! My ask box is open to anybody and everybody, to all sorts of questions whether related to my training or otherwise.

I am in no way, shape, or form an authority figure. I am still training, and I learn and grow every day. I am just the same as you. Any titles or lack thereof do not change that.

Enjoy your stay! Xaire ♡

[hyakinthou-naos]

Hello! I'm curious how you came up with the title "Hytheria". I'm interested in creating my own title for similar reasons but am having a tough time. Did you base it on an existing ancient Greek word, or did you just make it up entirely? Thank you in advance! 💜

Khaire Anon!

Thank you for your ask! Hytheria is the simplified spelling of Hythiereia, and Hythiereia is a word we invented for our temple. It is a combination of two words that were used in Ancient Greece in reference to the Hellenic Faith. The first being Hiereia:

Hiereia was the title of the female priesthood or priestesses in ancient Greek religion (source).

The second being Pythia:

Pythia was the name of the high priestess of the Temple of Apollo at Delphi (source).

So Hythiereia is H (from hiereia) + YTH (from pythia) + IEREIA (from hiereia) - and Hytheria is just a simplified spelling that makes the word easier to read/pronounce

For anyone who is curious, it is pronounced like: HIGH-TH-EAR-EEE-UH (Rhyming with Siberia)

Despite the feminine connotations to both Hiereia and Pythia, the term Hytheria is meant to be gender neutral and void of gendered connotations.

If you'd like any help creating your own version / a similar term feel free to message us and we'd be happy to help in any way that we can!

Eirene - peace and farewell,

- Aön

[altis-of-olympia]

Can you PLEASE add a section explaining that calling oneself a priest if you’re not ordained by a religious organization is VERY illegal in many parts of the United States, and then perhaps list some organizations that people can obtain priesthood through? A large part of the tumblr users are US based.

Clergy is a legal distinction that allows a person to fill out legal paperwork such as death and marriage certificates and to perform ceremonies like marriages and last rites, as well as working as a chaplain in places like hospitals. I think it is important that people working in those roles are properly trained to fulfill those roles and not just focused on pleasing the gods they’re oathed to.

Hello, traveler.

I do hear your concerns, and I do understand your apprehensions and concerns. However, impersonating a member of the clergy is specific to institutionalized churches, synagogues, and mosques, as well as other institutionalized and government-recognized Religions. Hellenic Polytheism does not fall under this. It is illegal in certain states in the United States yes, but it does not reply to Hellenic Polytheism as it is not considered an organized religion in the eyes of the Government. On top of this, intent matters. It is illegal if and only if the intention is to do harm or lead people astray. This is how all laws are applied, based on intent.

As for your second paragraph, this is not linked to Hellenic Polytheism at all, so the concerns don't really make sense in this context. Becoming a Priestx in Hellenic Polytheism, in modern times, is a path that is decided between the trainee and the God. It is not something that can exactly be regulated. When I stepped into training, it was at the request of King Zeus. In, say, catholicism, you are required to go to school and learn about the Bible and follow specific courses before you can even be considered. That is because it is an organized, Government-Recognized religion. Helpol is not. And therefore, it does not follow the same rules as an organized religion. Obviously, if someone wishes to fulfill those roles you mentioned, they would need to then garner the education required to do so. But when I graduate as a Priest of King Zeus Horkios, I won't suddenly run around claiming to be a lawyer or a police officer because I trained under the Watcher of Oath. I serve my religious community, however my religious community needs me. Just as Priests, Bishops or Deacons would serve their religious community however they need.

I do hope this made sense.

Xaire, Altis.

[gothicaphrodite]

Babes, I get the wish to have temples to worship our gods but if we did have temples open to us it wouldn't be like in ancient times. 😭

Correct me if I'm wrong but to my knowledge, only the priesthood were allowed into the temples. Regular degular Hellenic people worshipped at home or in communal gatherings, much like we do today as modern Pagans.