#helpol research

[lyreofchrysaor]

How to Study Resources

Many people in the modern day pagan/polytheist communities are young. As such, a majority of them are neurodivergent, like I am. For me, that means a majority of the language used in resources is difficult to understand. This was originally going to be a post about that, but the more I wrote, the more I realised that many people, neurodivergent or not, just... don't know how to study resources. So, if you are someone that also struggles, I now present to you... my full guide on how to study resources.

Little disclaimer: I myself am a hellenic polytheist, but this guide is for anyone that struggles with understanding information from resources, whether you are a hellenic polytheist, norse polytheist, kemetic polytheist, etc. Though do understand that I am writing from the perspective of a hellenic polytheist, so I am bound to make mistakes when it comes to religions I am less educated on. You are always welcome to adjust anything I say here to fit your own religion accordingly.

Let's get started.

Firstly, you have to find resources. Many people happen to get stuck here, unfortunately.

How do I know what to research to begin with? When starting out, the general consensus among the polytheist/pagan communities is to research the related historical practice. How the deities were worshipped, what contexts they were worshipped in, the history of the deities, etc etc... all of these are very important factors to consider as a beginner. Only by knowing the history can you then delve deeper into specific terms and specific paths that may be right for you!

How do I find resources? Unfortunately, a lot of resources are behind paywalls or just plain hard to find. Here is a list of websites that I personally use and recommend:

scholar.google.com

academia.edu

pdfdrive.com

library.memoryoftheworld.org

libcom.org

libretexts.org

standardebooks.org

By the way, just a reminder that if you find a resource but there is a pesky paywall in your way, you can probably find it on archive.org for free!

How do I choose a resource though? If you are part of hellenic polytheism, then theoi.com is a great resource, but I always like to add primary sources into my research + not everyone reading this will be part of helpol. Try to find primary sources, first and foremost. Then read historical accounts. Then read secondary sources. Also, make sure your author is reliable! (that link is only for hellenic polytheism though, apologies. If you are not part of hellenic polytheism, then looking into who the author is/was as a person and what sort of contributions they made and beliefs they held never failed me personally!)

Found your resource? Made sure the author is reliable? Wonderful! Now what?

This is usually where the procrastination hits for me. Either that, or I get hyperfocused for a while but never complete it and then lose interest.

To avoid that, break things down and establish a routine. You do not have to finish a book in a day, or understand everything you read straight away. Setting those kinds of expectations for yourself will only make things so much more difficult.

Instead, make a routine for yourself. Outlined below is my routine:

Getting into the mindset. I always like to get myself into the mindset of studying by praying, whether this is studying for school or studying a resource. Since my entire life is devoted to lord Apollon, I pray to Him for it. However, if I am researching a specific god, I will typically pray to them instead. However, sometimes I do not have the spoons to write out a prayer, so I typically just adjust my surroundings instead. Turning my LED lights to a warmer colour and putting on some lofi music usually helps me! The studyblr community has great tips for this part! I also recommend I Miss My Cafe.

Reading. First, I try to read without annotating or taking notes. This is the time to take in the information, to try and grasp what I am reading. This is usually the most difficult part for me, because a lot of academic sources tend to use advanced language and sentence structures that are difficult for me to understand. Unfortunately, the only tip I have for this part is to read as slowly as you need. Do not be ashamed for taking your time. Typically, I only like to read one paragraph before I move onto the next step.

Annotation. This is where I re-read the paragraph I just read. Typically, I like to re-word the paragraph in a simpler way for me to understand. Sometimes I notice little patterns that may connect back to something I've read prior, whether in another book or earlier in the same book. When that happens, that is something I add too! Remember, you do not have to annotate. If it makes it easier, then perfect! If it does not, discard it.

Consult study tools. This is where I cross-reference with other resources. This is how the entire process repeats again. Though, you do not just have to use books for this part! YouTube videos, podcasts, online resources, etc etc...these always help too!

Application. After vetting the information, consider how it would apply to your life, if at all.

Of course, that's just my routine. You are always welcome to use it, but I also greatly encourage you to create your own routine so that you can cater it to your learning style!

I also recommend setting a time limit for yourself. If you have not completed a chapter within the time limit, that is okay! The most important thing about researching is making sure you are not guilting yourself into biting off more than you can chew. Take your time, you have a lot of it.

Research is vital to religions like ours, and research should be something everyone can do! Just because you may need some accommodations does not make you any less intelligent. We all learn differently. That is okay.

I hope this post can serve as something helpful for those who struggle in this area, and as a reminder that you are not alone in your struggles. If you have any questions or would like further clarification on some points, feel free to reach out!

Xaire ♡

[thanatoseyes]

As a scholar I really appreciate Oxford Handbooks. As a former student I happily pillaged through Oxford Handbooks for appropriate sources. There's just so much one can do with a good Oxford Handbook.

[seasaltdevotion]

Ok so,,,

I’m baffled.

I saw a post about someone’s “hot takes” on the gods. And it was tagged in Hellenic Polytheism and such-

And just boldly claimed Lord Poseidon is a terrible person and King Zeus is worse? Like hello? Are we following the same religion?

Just a reminder, you don’t pick and choose what gods are “good.” You don’t get to decide that gods are ok or not to worship based on their portrayal in myth. The gods are not their myths. Myths were written by opinionated/biased people who intended to explain the unexplained at the time. Myths are metaphors. Myths are *myths.*

Of course there is some information and lessons that we can draw from myths but our entire religion is not centered around myth literalism like other religions are such as Christianity.

The gods are not bad. They aren’t assholes or terrible people. They are Gods and Goddesses. They are the (I don’t wanna say personification but I can’t think of a better way to phrase it) personification and guardians of nature and life and knowledge and all of the beautiful things we deal with in everyday life. They’re not big story time villains that you get to write headcanons on.

Please, please research our religion and understand mythic literalism and why it’s not what the religion is founded on. Take the time to actually learn and understand that the gods are not their myths. They’re so much more than that, and they don’t mean any ill will on their followers unless you’ve terribly wronged them or someone else in an incomprehensible way.

I’m sorry for the long post but it upsets me so much to see people calling gods that are genuinely so kind and have helped me and others through so much assholes when they are anything but that.

[auraofrose]

im in my research era (it never ends)

[starfacenix]

Sexual relationships with your gods are valid

I saw a post not too long ago speaking on intimate relationships with your gods and also the idea of “god spouses.” And while it’s fine to have your own opinion and express that I felt like it dismissed the relationship one may have with a sexual deity or even one that’s not primarily thought of to be sexual!

There are so many gods that help others feel comfortable enough to live freely in their bodies, masturbate, be with their loved ones and more. Why dismiss or undermine that because you believe you can’t have a more intimate relationship with a deity?

Gods are what they need to be for you. A friend, lover, partner, sibling, parent, best friend, teacher, mentor, what have you. The gods can absolutely touch you. Is it rarer than one may think? I personally don’t think so. And yes this does get into some harder conversations about psychosis and being wary of those symptoms. But I believe people know what they feel.

And who really cares if your god didn’t actually make you come. You felt connected to them in that moment, you did that for them, in one way or another. That’s valid. Don’t let others tell you differently or dismiss your experiences.

[the-banks-of-lethe]

˚ʚ♡ Hypnos & the Erotes ♡ɞ˚

I'm sure you're all familar with Hypnos and the Erotes, respectively. But it's not as common to hear about them working together. Although, it is quite logical when you put some thought to it;  "Sleep and Love, after all, are activities that both have the bed in common." - Sleep and Death

Unfortunately, most of what we know about Hypnos' association with love and the Erotes comes from Nonnus.

"Nonnus (flourished 5th century ad, b. Panopolis, Egypt) was the most notable Greek epic poet of the Roman period. His chief work is the Dionysiaca, a hexameter poem in 48 books" - Britannica

Here are a few quotes from 'Nonnus, Dionysiaca' [theoi.com]

Nonnus, Dionysiaca 31. 103 ff : ". . . Then Hypnos as one obeying a mother started up, and swore to charm the eyes of unresting Zeus even until the third dawn should come; but Iris begged him to fasten Kronion (Cronion) with slumber for the course of one day only. There Hypnos remained, awaiting the happy season of marriage. Then goddess Iris returned flying at speed and hastened to deliver her welcome message to her queen."

Nonnus, Dionysiaca 32. 95 ff : ". . . [and after their lovemaking] Hypnos (Sleep) the servant of the Erotes (Loves) had charmed the eyes of Zeus . . . Zeus slept delicately charmed among the flowers, holding his wife in his arms on that bed unseen."

Nonnus, Dionysiaca 42. 336 ff : "He [Dionysos in love] sorrowfully prayed to Hypnos (Sleep) and Eros (Love) and Aphrodite of the Evening [the star Venus], all at once, to let him see the same vision [of his love] once more, longing for the deceptive phantom of an embrace."

Nonnus, Dionysiaca 47. 345 ff : "[Ariadne laments her fate after being abandoned in her sleep by Theseus on Naxos :] ‘Give me again, Hypnos (Sleep), your empty boon, so pleasant; send me another delectable dream like that, so that I may know the sweet bed of love in a deceptive dream! Only linger upon my eyes, that I may know the unreal passion of married love in a dream!’"

Nonnus, Dionysiaca 48. 264 ff : "The maiden [the virgin Aura] awoke . . . [and] bold Hypnos (Sleep) she reproached more than all and threatening the Oneiros (Dream) [i.e. for sending her a prophetic dream in which she loses her virginity to Dionysos]."

! CW : rape ! Nonnus, Dionysiaca 48. 621 ff : "Iobakkhos (Iobacchus) [Dionysos] seeing her [Aura asleep] on the bare earth, plucking the Lethaean (Forgetful) feather of bridal Hypnos (Sleep), he crept up noiseless, unshod, on tiptoe, and approached Aura where she lay without voice or hearing. With gentle hand he put away the girl's neat quiver and hid the bow in a hole in the rock, that she might not shake off Hypnos' (Sleep's) wing and shoot him . . . On the ground that hapless girl heavy with wine, unmoving, was wedded to Dionysos; Hypnos (Sleep) embraced the body of Aura with overshadowing wings, and he was marshal of the wedding for Bakkhos (Bacchus), for he also had experience of love, he is yokefellow of Selene (the Moon), he is companion of the Erotes (Loves) in nightly caresses."

And some non-Nonnus ones

Greek Lyric V Anonymous, Fragment 929g (Rainer papyrus) (trans. Campbell) : "Soft-eyed Hypnos (Sleep) came, embracing all his limbs, as a mother on seeing her dear son after a long absence folds him with her wings to her loving breast."

Licymnius, Fragment 771 (from Athenaeus, Scholars at Dinner) (trans. Campbell, Vol. Greek Lyric V) (Greek lyric C4th B.C.) : "[Endymion was a handsome youth loved by the moon-goddess Selene. He was granted immortality in a state of eternal slumber :] Likymnios of Khios (Licymnius of Chios) says the Hypnos (Sleep) loves Endymion and does not close they eyes of his beloved boy even while he is asleep, but lulls him to rest with eyes wide open so that he may without interruption enjoy the pleasure of gazing at them. His words are ‘And Hypnos (Sleep), rejoicing in the rays of his eyes, would lull the boy to rest with eyes wide open.’"

^^ I understand that this one can simply be interpreted as one of his 'love stories' as most of the Theoi have them. However I thought it nice that it was said that He loved Endymion so much that He (Sleep) stayed with him forever; being forever in slumber.

Cult images depicting Him with the Mousai (Muses) and Aphrodite

Pausanias, Description of Greece 2. 31. 3 : "Not far from the Mousai's (Muses') hall [at Troizenos (Troezen) in Argolis] is an old altar, which also, according to report, was dedicated by Ardalos. Upon it they sacrifice to the Mousai and to Hypnos (Sleep), saying that Hypnos is the god that is dearest to the Mousai."

Pausanias, Description of Greece 2. 31. 5 : "[At Troizenos (Troezen) in Argolis there is] an ancient altar . . . they sacrifice on it to Hypnos (Sleep) and the Mousai (Muses); who they say are particular friends."

Pausanias, Description of Greece 3. 18. 1 : "[Beside the temple of Athena of the Bronze House in Sparta :] Near the statues of Pausanias is an image of Aphrodite Ambologera (Postponer of Old Age), which was set up in accordance with an oracle; there are also images of Hypnos (Sleep) and of Thanatos (Death). They think them brothers, in accordance with the verses in the Iliad."

Little other bits!

Hypnos is married to Pasithea, one of the Charites, which slightly solidifies his association with 'love-like', good feelings; as the Charites presided over "grace, beauty, adornment, joy, mirth, festivity, dance and song."

His role in the myth of Endymion in which, depending on the version, was in love with Endymion himself or acted as a 'wing-man' for Selene in a way. <- linked a previous post of mine about the variations of the myth!

And yes, at the end there I did include his (more well-known) affiliation with the Mousai; I did this because, although not romantic (with exception for Erato), the Mousai can represent to some extent the love we feel for ourselves, for friends, the passion of a new hobby, the love of happiness, and really just a love for life. Since the Greeks didn't view love as a catch-all-term and had specific names for each type of love, I though it was fitting to also include his beloved friends, the Mousai.

Although we have little information on Hypnos' depiction as an Erote / companion to the Erotes. We can make the connection that the role of sleep and the role of love have much in common.

The bedroom, a holy place for sleep and love. Where intimacy and dreams mingle together. Dreaming about your lover, or of a friend (philia). Waking up next to someone, their arms around you as you remember the previous night (doesn't have to be sex, you could have just embraced each other in your sleep). Winding down after a long day by laying down and reading in bed, your partner joining you, just laying in silence. The giggles of a sleepover. The comfort of your pet snuggling up next to you. The solace you feel when your head hits the pillow, loving yourself and treating you to an early sleep. Anything!

Do I personally regard Hypnos as a love god? Yes and no. My perspective lies within the wording of it; and since this is purely my opinion, I will label this next part as !UPG! Okay, so. I think it would be wrong to say that Hypnos is a 'love god' or a 'god of love', because he is not, he's the god and daimon of sleep; with dreams, altered consciousness, and relaxation / wellbeings being under this domain as well - notice, love is not listed. However, would I ever reach out to Lord Hypnos concerning love? Personally, yes. I don't believe love to ultimately fall under his domains, but he can assist. I sometimes call him an 'assistant to Aphrodite' [or an 'assistant to love'], because that is how I personally view his role regarding love, assisting. To put it into a lil metaphor; Think of Aphrodite as a full-time, dedicated, expert-in-the-field person for Love - and Hypnos as a Casual-worker, called in when needed, knows how to work in the department but doesn't specialise there. Does that make sense? It does to me. Either way, this paragraph was just my personal view on it, if yours doesn't match mine that is totally fine. This aspect of Hypnos is nuanced and gives a huge allowance for UPG.

Anyway, let me know if I missed anything or you'd like to share your own interpretation of Hypnos' love aspect! I'd love to hear them! [heh]

May Hypnos bless you, and sweet dreams ♡

-> heart divider made by @/strangergraphics -> sleep [zzzz] divider made by @/sisterlucifergraphics

[thedansemacabres]

Let us first consider briefly the various cults of Hades’ other instantiations. We have little in the way of detail about the cults of Zeus Chthonios, Klymenos, or even Plouton from any of our ancient sources. But we do know, broadly speaking, what functions these gods had. Hades under the name of Plouton, ‘the rich one’, is the best known, and in antiquity his cult was more widespread than the others’. Under this soubriquet he is usually classed as an agriculture god: as Linder describes him, ‘Spender und Garant reicher Ernte’, ‘the giver and guarantor of a rich harvest’. Plouton was originally an Eleusinian deity of the fertile earth, first attested in the early fifth century. Thereafter Plouton became a common designation for Hades, and is generally thought of as giving the grim god of the underworld a somewhat lighter designation as provider of agrarian fruitfulness. The role arises particularly through his association with Kore/Persephone; in terms of cult, she provides the bridge between the underworld and agriculture. Plouton is usually found in the company of Demeter and Kore and not in isolation. Other instantiations of Hades also tend to receive cult in close association with Demeter and Kore. So the farmer calls on Zeus Chthonios, along with Demeter, in sowing the corn.

(…)

The association with Demeter and Kore, and the whole tenor of Strabo’s description, make it clear that this is an agricultural cult. The close connection between Demeter and Hades here is therefore unsurprising, but it is worth noting that the area, as de- scribed by Strabo, is not straightforwardly fertile: it is also subject to disease. More- over Hades’ influence has extended far enough to have one of the rivers, Acheron, named for the underworld. So in what way does the presence of Hades ensure a good harvest? It seems likely that this is one of those instances when one god gives and another takes away. Demeter has the harvest in her purview, whereas Hades has red-rust and rush. Hades is the destructive flip side of Demeter’s generosity; cult is offered to please her and improve the harvest, and to placate him and re- duce disease. Hades is thus beneficent only insofar as he restrains his ability to cause the destruction of the crop. Even though he is a god of agricultural wealth, this destructive potential allies him also with his role as the lord of the dead.

— Worshipping Hades: Myth and Cult in Elis and Triphylia, D Burton

[sunlitpath]

Introduction

Hello! I’m Rhea and this is my 🏛️religious blog🏛️

I am an Apollo devotee (he’s my tutelar god), but I also worship Aphrodite, Tyche, Amphitrite, Hekate & Dionysus.

I love PJO and EPIC but separation between fictional content and my actual religion is a must.

I am relatively “new” to the religion, i joined in late 2022 but was very inconsistent till late 2024. My practice has grown a lot since then.

I created this blog to start giving e-offerings, apart from my regular libations and devotional acts. But- I’d love to meet other helpol’s and pagans in general. Community was once important in this religion I’d love to slowly build something like it someday.

About me

I’m from Peru, an annoyingly catholic country in Latin America. I was raised culturally catholic but never really connected deeply. If anything, it pissed me off to see religion everywhere.

I’m 22, autistic and queer. Currently going through a communication (photography & writing) and business (marketing) double major.

@gay-and-obsessed is my fandom blog. I mostly post about my hyper-fixations, which is mostly show about toxic old men: SPN, Good Omens, Hannigram, Squid Game, Sherlock.

I love music, musical theatre, writing in general, although AO3 is my guilty pleasure. I love running and swimming, as well as learning about whatever in general. I love researching and taking random classes that have no relation to my majors.

Credit to @messywitch for the user boxes and @sweetmelodygraphics for the dividers

[ardentlyares]

i was going through some old pictures and found this one from when i went to the Bardo Museum in Tunisia! I personally don’t work with Lord Apollo but I figured that some of the helpols that do might enjoy seeing it. ☺️ ☀️

[icaruslamenting]

it’s so weird because the deities i work with are Lord Apollo, Lady Aphrodite, and occasionally Lord Hermes.

yet it’s Nyx and Helios i feel the strongest connection to.

i don’t pray to them, i don’t have an alter for them, no offerings, i don’t really do devotional acts to them, i’ve never talked to them or done any form of divination with them, nothing. yet i’ve always felt a really strong connection to Nyx, and recently (over the past few months) Helios. and i don’t feel like i need to do anything for them. (i still will though obviously, my mind is telling me to give them stuff as a thanks literally always being there)

[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

[thegrapeandthefig]

Hades & Persephone worshippers: Research boost

[I'm sharing this call for survey participant with permission.]

Transcript

Are you a Hellenic polytheist who worships Persephone and/or Hades? If so, I’d like to invite you to participate in a research project that will look at how Hellenic Polytheists engage with ancient evidence. Participation will be via an online survey that will take 15-30 minutes and include a series of questions about your interests and your religious practice and ask you to undertake three interpretation tasks. Participation in voluntary, and you can contact me for more information at ellie.mackinroberts(@)bristol.ac.uk. Link: https://arts.onlinesurveys.ac.uk/dread-persephone-and-lord-hades Why am I doing this study? I’m doing this study to try and understand how modern Hellenic Polytheists interpret and engage with ancient source material, and how their understanding of the ancient contexts adds to this interpretation. My hope is to draw some conclusions about how professional ancient historians may be able to assist in the informed research of Hellenic polytheists.

Further context

Dr Ellie Mackin Roberts has been active in academia for a while and some of you may know some of her work, the most notable and recent of which being Underworld Gods in Ancient Greek Religion: Death and Reciprocity, which was her PhD thesis. Others may also know her since she is active on TikTok.

If you are looking for information as to the context of this particular survey and how the information will be used, you can find some info on the survey itself: https://arts.onlinesurveys.ac.uk/dread-persephone-and-lord-hades as well as on her blogpost https://elliemackinroberts.net/2023/08/30/my-first-survey/ but the TL;DR is that she is currently writing a chapter for an upcoming book titled Persephone in Love: Persephone and Hades in Popular Culture in which she intends to study how modern worshippers of Persephone and Hades approach ancient sources.

-

@micromeria you might already know about this, but thought I'd tag you in case this wasn't the case.

[coriander-candlesticks]

Me: I'm not sure if my health can withstand a commute. Should I try to go in tomorrow?

Apollo: no

Me: should I plan to work from home?

Apollo: no

Me: ...

Apollo:

Me: migraine?

Apollo: migraine.

[seasaltdevotion]

i want to learn about hellenistic polytheism but i dont even know where to start. could you please give me a base? i know about gods deities n such, i know ill need to make offerings and id like to pray to the god(s) ill worship but i feel like im about to jump in the middle of the ocean without knowing how to swim so please help

Ofc!

Ive only been practicing for a few months but i can give my two sense.

A really great video series id reccomend for some more veteran help is Hellenism 101 from Fel the Blythe’s YouTube channel! I’ll like it for you here. Shes how I got started on everything.

Prayer

First thing I’d recommend is prayer! Since it’s the easiest form of devotion/communication.

Usually you start by mentioning Hestia, Goddess of the hearth who also allows us to communicate with the gods. So I tend to start by saying “to Hestia, the first and last I pray, I thank you.” And then i start praying to the gods I worship.

This can be you just thanking them for being there or for whatever they rule over. For example I might thank Apollon for my health, the sunshine etc. When you finish you thank Hestia the first and last again and then boom, you’ve prayed!

You don’t have to be formal in your prayers or you can be super formal, the gods won’t mind either way as long as you’re polite. And just by praying you’ve started to build Kharis, which is your relationship with the gods.

Kharis

You build Kharis by praying, offerings, and by dedicating things you do to the gods, for example I will just, in my mind, tell the gods that the food I eat is for them, and that counts as an offering. Or again; Apollo as an example, you can listen to music and dedicate that time to him, or for Hermes maybe you could go on a walk or write a letter to someone or even the gods themselves.

Building Kharis all comes down to setting the intention of giving to the gods, and in return they give back. You don’t even need to do physical offerings to worship. But if you’d like to, it’s good to research your gods for ideas on what you could give them. And don’t worry about not praying enough/offering enough etc. not everyone can pray every hour of the day or offer a million offerings a week, all that matters is you’re doing what’s best for you.

Other basics

- Divination is not required, you don’t need tarot a pendulum or any of that fancy stuff!

- We don’t really have sins in Hellenism!

However, on that note, it’s also good to cleanse before approaching the gods, washing off something called Lyma or general negativity that kind of builds up on the day to day. It just happens.

And how you cleanse?

You wash your hands and/or your face. Or even shower! As long as you’re clean then you’re pretty set.

- Xenia

Xenia is hospitality, which is a major benchmark in Hellenism. It’s what the religion is really based on. Basically, love thy neighbor sort of thing. Just be kind and courteous to those who are in your home and welcome those in need no matter who they are.

- What if I want to worship two gods who dislike each other in mythology?

Don’t worry about it. You can always pray to them and preface it before hand, but the gods know this is a polytheistic religion. They know you’re going to worship more than one and may end up praying to one more than the other. We’re human, and they understand that.

They won’t be mad at you for having multiple gods or prioritizing one over another at a certain time.

So what now?

I’ve thrown a lot at you, so where do we go from here?

Take your time.

Research, research, research.

Understand the gods you’d like to pray to, know their myths, read literature surrounding them.

I cannot say this enough but Theoi.com is a great resource for learning about the gods. Find any sort of book you can get your hands on. And take your time. I can’t stress that enough. Don’t let yourself get overwhelmed by offerings and things.

If all you can do to stay is pray? Then pray! Or even just talk to them. Just sit and tell them gods about your day either mentally or verbally, just talk to them.

Do what’s easiest and best for you and only move on when you can.

If you need help along the way, I’m always willing and there are plenty of other Hellenic polytheists who are willing to help! Everyone also has different practices and beliefs, so what I say may be different from someone else. Plus I’m still learning myself so there’s always things that I can improve on myself!

I’m so glad you reached out and I hope you enjoy the ride!!

[moonsick-lovelight]

does anybody else get this swelling, warm feeling in your chest while thinking about or working with deities….

[the-banks-of-lethe]

Research Post Poll !

Hello hello everyone! It's been a while since I've made a poll or a research post; but we're here now.

I hope you all had a lovely and restful first month of the new year - hello February / Anthesterion !!

Sweet dreams 💙