#thank you dionysos

[jamy-libations]

Thank you Hermes for perfect zoo timing !!! And thank you Dionysos as well ❤️

[dionysianivy]

𝐃𝐢𝐨𝐧𝐲𝐬𝐮𝐬 𝐢𝐬 𝐭𝐡𝐞 𝐠𝐢𝐟𝐭 𝐨𝐟 𝐞𝐧𝐭𝐡𝐮𝐬𝐢𝐚𝐬𝐦, 𝐭𝐡𝐞 𝐣𝐨𝐲 𝐨𝐟 𝐭𝐫𝐮𝐞 𝐞𝐱𝐢𝐬𝐭𝐞𝐧𝐜𝐞, 𝐭𝐡𝐞 𝐣𝐨𝐲 𝐨𝐟 𝐩𝐫𝐨𝐬𝐩𝐞𝐫𝐢𝐭𝐲 𝐚𝐧𝐝 𝐠𝐫𝐨𝐰𝐭𝐡. 𝐀𝐧𝐝 𝐚𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐡𝐞 𝐢𝐬 𝐚 𝐝𝐚𝐫𝐤 𝐬𝐩𝐢𝐫𝐢𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐮𝐧𝐝𝐞𝐫𝐰𝐨𝐫𝐥𝐝, 𝐰𝐡𝐨 𝐤𝐧𝐨𝐰𝐬 𝐭𝐡𝐞 𝐦𝐲𝐬𝐭𝐞𝐫𝐢𝐞𝐬 𝐨𝐟 𝐥𝐢𝐟𝐞 𝐚𝐧𝐝 𝐝𝐞𝐚𝐭𝐡.

[windsweptinred]

Hear me out, here me out…

“And that it was from Chaos that the first three primordial gods sprang forth: Gaea (Earth), Tartarus (the Underworld), and Eros (Love) - Hesiod's Theogony

Gaea/Earth: Ariadne 

Tartarus/The Underworld: Eurydice

Eros/Love: Caeneus

Purely me headcanoning my heart little away. But I love how in a sense they all represent the three eternal beings ‘of chaos’ that make up creation incarnate. 

Ariadne: Who is now the ‘Mother of her people and her land’ as president. A representation of feminine power. Life

Eurydice: The first person to return from the Underworld and essentially, conquer/master death. Death 

Caeneus: Sweet, sweet Caeneus who embodies love, the driving force of creation. Love

They don't embody the return to Chaos per say, rather the power that sprang from it. The necessary cycle of death and rebirth, destruction and creation that Zeus has selfishly stalled. That they, as a trio will restart.

[theoi-of-olympus]

Going to comedy shows as a devotional act to lord Dionysus >>>

[artistofolympus]

@oopsies-i-did-a-thing here is your oc Erin Balahay I hope I did them justice and you like it

i STRUGGLED drawing a wavy jellyfish cut/hj

[go-rocksquadsfan]

Dionysus and Apollo are also called the most beautiful :)

Beauty contest male edition when

[dionysianfreak]

your mind>>>>>

thank you. Dionysos definitely gives me "chronically weak for women who can pummel you" vibes.

also, Dionysos worshippers who haven't included Her in your worship before,,,, do it. seriously—even if it's very minor, She is a phenomenal influence to have around. plus, the gleeful way they act around each other is absolutely contagious.

[beatingdrumspouringwine]

100th post woo!

I know that this isn't technically a big milestone, but I really like doing special things when there are cool numbers (like 100), so I figured I'd just make this little post to thank those of you who have followed this blog and stuck around - it's definitely given me more motivation to work on this than I otherwise would have had!

Also, if ever you lovely folks find yourselves with questions, or wanting me to try to find a resource or two, or just want to talk, I do have an ask box (that should be open? I'm horrible with tech), and I'd be more than happy to talk if ever you should need it! As this blog grows, I want to form a bit of a community on here, especially since I believe that community is one of the most important things to strive for as a Dionysian :)

[morphic-mythos]

Hey friends; I'd appreciate a boost on this! I'm gathering some research material and would be very interested to know from Hellenic polytheists which deity feels the most present or immanent in your life. When I say "present or immanent," I mean the deity who feels most involved in your life, or the one who is most responsive to your prayers/offerings. The one that makes you think, "Wow, the gods are actually with me." That kind of thing.

Thank you in advance! 💜

[arz-altar]

☆] reaching out for a bit of assistance from some more seasoned hellenic pagans !!! u_u;

i've been researching each day and praying to at least one god as i go to sleep in an attempt to find my path of devotion and worship. i think what i've settled on is that i find the most comfort and focus from gods of or related to celestial beings - especially the sun and moon - as well as those with direct ties to nature (plants and animals particularly.)

is this a common/acceptable focus to have, even though it may come with worship to a large handful of gods? for reference as well, i'm extremely new to hellenism and have researching general paganism for months but have only recently settled in about a week or two ago.

☆] gods i've found myself focusing on the most are Apollon, Dionysos, Artemis, Selene, and Helios.

i suppose what i'm looking for are some accounts, advice, and information on the best way to go about this in terms of worship. i can't have a permanent altar at the moment due to family, but i'd love tips or sources for the best way to conduct devotions and prayers.

☆] thanks for reading and granting me your time! may health and happiness be upon you and may your gods guide you well! x

[medusaspeach]

i love your art and the way you draw the gods ! art suggestion (only if it interests you ofc) : Artemis’ wild/dark aspects, almost inhuman ? (maybe even Dionysos with her, they’re quite similar on this aspect)

thanks! um.. i tried. maybe not quite inhuman but certainly pissed off looking.

[wineofthedivine]

Oh Dionysos, horned God of the Grapevine, Great Liberator! Please always guide me in this life and help me feel free with every step I take! Help me feel proud to live my life as I am, to always be true to myself no matter how I get beaten down. Great Dionysos help me feel you with me every time a drop of wine or skin of grape grazes my lips, help me feel you with me everytime I bring someone up, and help me feel you with me every time I fight for what I believe in. You fuel my passions, running me mad with emotion to ensure what must be done is done. Thank you for all you do for me, Lord Dionysos! 💜

Art by me!!! :)

[gingermintpepper]

As usual I read your tags always and so you said Apollo did not ask for resurrection of Asclepius and Hyacinthus so i just wanted to share this. About Asclepius death I read it on theoi.com, that earlier authors don't make him resurrect as a god but that's a later development mentioned only by Roman authors like Cicero, Hyginus and Ovid. But still Apollo has a role in Ovid's version

Ovid, Fasti 6. 735 ff (trans.Boyle) (Roman poetry C1st B.C. to C1st A.D.) : Clymenus [Haides] and Clotho resent the threads of life respun and death's royal rights diminished. Jove [Zeus] feared the precedent and aimed his thunderbolt at the man who employed excessive art. Phoebus [Apollon], you whined. He is a god; smile at your father, who, for your sake, undoes his prohibitions [i.e. when he obtains immortality for Asklepios].

So here it is actually because of Apollo the decision was taken to resurrect him as god. And with Hyacinthus, I don't think I've read about Artemis playing the primary role. I know in Sparta there was a picture of Artemis, Athena and Aphrodite carrying Hyacinthus and his sister to heaven.

This is not on theoi.com but I saw on Tumblr it's from Dionysiaca by Nonnus

Second, my lord Oiagros wove a winding lay, as the father of Orpheus who has the Muse his boon companion. Only a couple of verses he sang, a ditty of Phoibos, clearspoken in few words after some Amyclaian style: Apollo brought to life again his longhaired Hyacinthos: Staphylos will be made to live for aye by Dionysos.

So since he is singing inspired by amyclean stories it probably means in that place it was believed Apollo was the one to bring back his lover to life.

Apollo as god of order was very important so i think it shows how special these people (and admetus too) were to him that he decided to go against the order for them 🥺

ANON!! Shakes you like a bottle of ramune!! BELOVED ANON!!!!! I'm littering your face with kisses, I'm anointing you with olive oil and honey - you absolutely made my night with this because, not only did I get the pure serotonin shot of having someone interact with my tags (yippee, wahoo!!) I also got to have that wonderful feeling of "oh wow, have I misunderstood something that was integral to my understanding of this myth/figure this whole time or is this a case of interpretational differences?" which is imo vital for my aims and interests as someone who enjoys mythological content and literature.

I'll preface my response with this: Hyacinthus is by far the hardest of these to get accounts for because his revival itself, as you very astutely point out, is generally accounted for in painting/ritual format which muddies the waters on who interceded for what. I wasn't actually familiar with that passage from the Argonautica - and certainly didn't remember it so thank you very much for bringing it to my attention!

That said, what I've come to understand, both about Hyacinthus and about Asclepius is that in the accounts of their deaths, Apollo's position is startlingly clear.

For Hyacinthus, it is established time and again that Apollo would have sacrificed everything for him - his status, his power, his very own immortality and divinity. Ovid writes that Apollo would have installed him as a god if only he had the time:

(Ovid. Metamorphoses. Book X. trans. Johnston)

Many other writers too speak of how Apollo abandoned his lyre and his seat at Delphi to spend his days with Hyacinthus, but they also all agree that when it came to his death - he was powerless. Ovid gives that graphic account of Apollo's desperation as he tries all his healing arts to save him to no avail:

(Ovid, Metamorphoses Book X. Apollo me boy, methinks him dead. trans Johnston)

Bion, in one of his fragments, writes that Apollo was "dumb" upon seeing Hyacinthus' agony:

(Bion, The Bucolic Poets. Fragment XI. trans Edmonds)

Even Nonnus in the Dionysiaca speaks constantly of Apollo's helplessness in the face of Hyacinthus' fate where he writes that the god still shivers if a westward wind blows upon an iris:

and when Zephyros breathed through the flowery garden, Apollo turned a quick eye upon his young darling, his yearning never satisfied; if he saw the plant beaten by the breezes, he remembered the quoit, and trembled for fear the wind, so jealous once about the boy, might hate him even in a leaf...

(Nonnus, Dionysiaca, Book 3. trans Rouse)

And the point here is just that - Apollo, at least as far as I've read, cannot avert someone's death. He simply can't. Once they're already dead - once Fate has cut their string - all Apollo's power is gone and he can do nothing no matter how much he wants to. And this is, as far as I know, supported with the accounts of Asclepius as well!

Since you specifically brought up Ovid's account, I'll also stick only to Ovid's account but in Metamorphoses when we get Ovid's version of Coronis' demise, he writes that Apollo intensely and immediately regrets slaughtering Coronis. He regrets it so intensely that he, like he does with Hyacinthus, does his best to resuscitate her:

(Ovid, Metamorphoses Book Two. Apollo's regret)

And like Hyacinthus, when it becomes clear that what has happened cannot be undone, Apollo wails:

(Ovid, Metamorphoses Book Two. Apollo wept.)

Unlike his mother, Asclepius in her womb had not yet died and so, with the last of Apollo's strength, he does manage, at least, to save him.

(Ovid, Metamorphoses Book Two. Apollo puts the 'tearing out' in Asclepius.)

But it goes further than even that because Ocyrhoe, Chiron's daughter, a prophetess who unduly gained the ability to directly proclaim the secrets of the Fates, upon seeing the baby Asclepius, immediately prophesies his glory, his inevitable death and then his fated ascension:

(Ovid. Metamorphoses, Book Two. Ocyrhoe's prophecy. trans Johnston)

Before she too succumbs to her hubris and is transformed by the Fates into a horse so she can no longer speak secrets that aren't hers to share.

These things ultimately are important because it establishes two very important things: 1) Apollo can't do anything in the face of the ultimate Fate of mortals, which is, of course, death and 2) even when Apollo is Actively Devastated, regretful, yearning, mournful, guilty or some unholy combination of all of the above, when someone is dead, he accepts that they are gone. Even if he is devastated by it, even if he'll cry all the rest of his days about it - if they're dead? Apollo lets them go. In Fasti, when Zeus brings Asclepius back, he does not say Apollo asked him to - Zeus, or well, in this case Jove, brings Asclepius back because he wants Apollo to stop being mad at him.

(Ovid, Fasti VI. Apollo please come home your father misses you. trans. A.S Kline)

Even Boyle's translation which you used above in your findings hints that Zeus made Asclepius a god because he wanted Apollo to stop grieving. (i.e 'smile at your father', 'for your sake [he] undoes his prohibitions')

And like, Apollo was deeply upset by Asclepius' death - apart from killing the Cyclops in anger, in book 4 of the Argonautica, Apollonius writes that the Celts believe the stream of Eridanus to be the tears Apollo shed over the death of Asclepius when he left for Hyperborea after being chastised by Zeus for killing his Cyclops:

But the Celts have attached this story to them, that these are the tears of Leto's son, Apollo, that are borne along by the eddies, the countless tears that he shed aforetime when he came to the sacred race of the Hyperboreans and left shining heaven at the chiding of his father, being in wrath concerning his son whom divine Coronis bare in bright Lacereia at the mouth of Amyrus.

It all paints a very clear picture to me. Apollo did not ask for either of them to be brought back. Though bringing them back certainly pleased and delighted him, they are actions of other gods who are moved by Apollo's grief and mourning and seek to mollify him. Him not asking doesn't mean he didn't want them back which I think is a very important distinction by the by, but it simply means that Apollo knows the natural order of things and, even if it hurts, he isn't going to press his luck about it.

Which, of course, brings us to Admetus. And I'm really not going to overcomplicate this, Admetus is different because, very vitally, Admetus is not dead. Apollo can't do a thing once Fate has been carried out and Death has claimed a mortal but you know what he absolutely can do? Bargain like hell with the Fates before that point of inevitability. And that's what he does, ultimately for Admetus and Alcestis. He sought to prolong Admetus' life, not revive him from death or absolve him from death altogether and even after getting the Fates drunk, he's still only able to organise a sacrifice - a life for a life - something completely contingent on whether some other mortal would be willing to die in Admetus' place and not at all controllable by Apollo's own power.

All of these things, I think come back to that point you made - that Apollo's place as a god of order is very important and therefore these people are very special to him if it means he's willing to go against that order but, I also wish to challenge that opinion if you'd let me. Apollo's place as a god of order is very important and therefore, I would argue, that it is even more important that it is shown that he does not break the divine order, especially for the people that mean the most to him. The original context of my comments which started this conversation were on this lovely, lovely post by @hyacinthusmemorial which contemplated upon Asclepius from the perspective of an Emergency Medical personnel and included, in their tags, the very poignant lines "there's something about Apollo letting go when Asclepius couldn't that eats my heart away" and "you do what you can, you do your best, but you don't ever reach too far" and I think that's perfectly embodied with the Apollo-Asclepius dichotomy. Apollo grieves. He wails, he cries, he does his best each and every time to save that which is precious to him but he does not curse their nature, he does not resent that they are human and ultimately, he accepts that that which is mortal must inevitably die. There is nothing that so saliently proves that those who uphold rules are also their most staunch followers - if Apollo wants to delight in his place as Fate's mouthpiece, he cannot undo Fate. And, if even the god of healing and order himself cannot undo death, what right does Asclepius, mortal as he is, talented as he is, have to disrespect it?

The beauty of these stories isn't that Apollo loved them enough to bring them back. The beauty is that Apollo loved them enough to let them go.

[kotamagic]

So many FEELZ in this week's Lore Olympus!

As we've known for a while, Kronos is holding Melinoe captive for his purposes. He says that if she helps him, then she can go home.

But let's be honest with ourselves here--- can we really believe he would keep that promise?

Melinoe explains what she knows of her abilities.

"Magic of the mind" definitely plays into her powers in the original Greek mythology. In the Orphic Hymns, she was the goddess of nightmares and madness.

She goes on to regale that she mostly used her powers to help with the shades. Unfortunately, under Kronos' orders, she's forced to use them to mentally harm others. Using the insecurities of others against them upsets her.

Love seeing Hecate in an educative auntie kind of role!

"I've only just met you, and I love you."

This is heartbreaking. Even if Kronos wasn't physically hurting Melinoe, he was still crushing her mentally and emotionally. It's the same kind of torture Hades endured while devoured, and that's ON TOP OF the physical abuse.

This moment is ESPECIALLY important!

Hades is putting his heart and soul into telling Melinoe that Kronos' horrible deeds are not her burden to bear. She should NEVER fault herself for things beyond her control, including what Kronos makes her do.

In the same breath, Hades realizes that these are the words that HE needed to hear himself. Even though he looks much like Kronos, he is NOT Kronos. He is VERY against using Persephone's fertility goddess powers, even on accident. Hades is VERY determined NOT to be his father.

Melinoe asks if Hades wants to see "Nana," and in the next moment, Rhea appears. Much like Melinoe, Rhea was pulled from her place in the past.

Her and Hades have a tearful reunion. Hades voices his worries about abusing Persephone's powers, and Rhea reassures him that love will prevent him from destroying her.

"And Father loved you too..."

It's a crucial point to raise. Yes, there was love between Kronos and Rhea, but Kronos ultimately loved power more, and it made him dangerous.

As Kronos approaches, Rhea reminds him of the importance of REAL love and fades away.

This is it.....looks like it's down to Hera and Hades vs Kronos.

Persephone and Dionysos have been returned to the Mortal Realm.

Will Melinoe be able to help from the sidelines? Where is Morpheus?

Anyway, thanks for coming to my LO post!

[olympianbutch]

Gods can be portrayed as darker skinned but they can't be portrayed as a different race without a single trace of Greek or Italian. bro there are people who draw them as black or islanders.

It's been a while since I've physically rolled my eyes at an ask, so thanks ig.

The ancient Greeks depicted their gods as being anthropomorphic, but it was never stipulated that they had to be Mediterranean-looking.

Zeus Aithiops (literally "the Black") was worshipped on the island of Chios during late antiquity (Lycophron, Cass. 537), and an instantiation of Artemis that was surnamed "Aithiopa" was worshipped elsewhere. Already, there is no reason why the gods can't be portrayed as Black. And need I remind you that Afro-Hellenes exist lmao??

IIRC, the Greek gods were also occasionally surnamed Aigyptios/Aigyptia, denoting them as being Egyptian. I know for certain that Dionysos and Artemis were viewed and portrayed as "foreign gods"; Jennifer Larson talks about their "foreignness" (both literal and metaphorical) at length in her book "Ancient Greek Cults: A Guide."

You're demonstrating a severe lack of faith in the agency of the gods, and making yourself out to be historically illiterate.

They are universal gods. The ancient Greeks were eager syncretists, often equating their gods with the divinities of other foreign populations to demonstrate their universality. If you have a problem with the gods being portrayed as not Greek, take it up with the ancient Greeks. There's also the fact that the gods aren't Greek in origin. Scholars maintain that the gods we know are Hellenic instantiations of preexisting gods that were imported from elsewhere. Herodotos even expresses a similar view in his Histories.

My brain is melting having to explain this to you.

[lee-hellenic-butch]

Problematic and Bigoted Pagan Authors (and how to avoid them)

After what was pretty much a mess in a discord server I'm in over an author posting artwork containing Nazi symbols, I decided to make a post letting everyone know about certain authors and what to look out for. I will keep updating this list as I discover things!

Big thanks to @dvudushnydiaries for letting me know ab some Slavic Polytheist authors, as well as my friend Agnes for letting me know about some Irish Polytheist Authors too! <3

If you have any suggestions to add to this list, please let me know!!!

🛑 = Avoid as much as possible

⚠️ = Be very cautious around this author

Generally, here is some red flags to look out for:

Use of symbols associated with hate groups

Claims an (open culture) is closed via ethnicity, especially if these cultures or religions historically shared with other cultures.

Claims there is a "true" or "pure" version of a certain open religion.

Use of dogwhistles.

Writes historical inaccuracies, misinformation, appropriation, making up things and presenting them as fact, etc.

Refusal to take accountability for actions.

Any form of bigotry or discrimination

The list is under the cut!

Hellenic Polytheist Authors

🛑 Timothy Jay Alexander

creator of the "Pillars of Hellenismos", which have little historical basis.

Made homophobic and ableist remarks in a blog post, essentially saying that because ancient Greece did not allow same-sex marriage, that modern Hellenic Polytheists shouldn't too. In this same post he said that marriage should be for making a family, and that since LGBTQ+ people, as well as people with "physical deformities" either can not or should not have children, they cannot marry according to him.

The same ableist remarks listed above were used as reasoning as to why a disabled person shouldn't become a priest or priestess or any higher up positions due to not being in good health. This also reminds me of eugenics.

In that same blog post, referenced a group called YSEE, which is notorious for being homophobic, xenophobic, displaying nationalism among other things better explained in this post by @hellenic-reconstructionism

Books include: A Beginner’s Guide to Hellenismos - Hellenismos Today - The Gods of Reason: An Authentic Theology for Modern Hellenismos

🛑 Galina Krasskova

Numerous things have happened with this author, some of the most notable being selling "Bacchic Lives Matter" pins on Etsy during the 2020 Black Lives Matter movement protests, as well as defending a neo-nazi and fascist group, AFA, on a blog post

Some of her Hellenic Polytheist books include: Honoring the Mothers: Novenas to the Mothers of Our Gods and Heroes - Combatting the Evil Eye - Unto Herself: A Devotional Anthology for Independent Goddesses - Out of Arcadia: A Devotional Anthology in Honor of Pan - Guardian of the Road: A Devotional Anthology in Honor of Hermes

See Norse Polytheist section for her books on that.

🛑 Edward P. Butler

Supports Hindutva, which is Hindu fascism, antisemitic, as well as defends and supports Galina Krasskova.

Books include: Essays on a Polytheistic Philosophy of Religion - Essays on Hellenic Theology.

🛑 H. Jeremiah Lewis / Sannion

Neo-nazi, having nazi symbols on his blog. Also transphobic, islamophobic, and everything under the sun, really.

Books include: Ecstatic: For Dionysos - End to End - Everything Dances: Strange Spirits 3 - Gods and Mortals: New Stories of Hellenic Polytheism

Norse Polytheist Authors

🛑 Galina Krasskova

See Hellenic Polytheist section for details.

Her Norse Polytheist books include: Living Runes; Theory and Practice of Norse Divination - Northern Tradition for the Solitary Practitioner - Neolithic Shamanism; Spirit Work in the Norse Tradition

Irish Polytheist Authors

⚠️ Lora O'Brien

Has a cultish following, thier followers and even themselves bullying and publicly shaming other Irish Polytheists. Often acts negatively towards the Irish diaspora. Has taught Irish Catholic practices, which are closed.

Runs the Irish Pagan School, which has similar rhetoric.

Books include: Irish Witchcraft from an Irish Witch - A Practical Guide to Pagan Priesthood

Slavic Polytheist Authors

🛑 Patricia Woodruff

Has a cultish following, often writes wildly inaccurate information. In a recent book she had completely made up a deity whose name means "swastika". Rated her own books on Goodreads, and publicly responded to any reviews criticizing her books.

Books include: Woodruff's Guide to Slavic Deities - Roots of Slavic Magic Book 1: Slavic Deities & Their Worship

🛑 Madame Pamita

Recently had a (now-deleted) post with an artwork containing various Nazi symbols, and deleted any criticism and seemingly refused to take any accountability. In DM's had repeatedly alluded to if you didn't follow her you "didn't know anything about Slavic Polytheism". Said to be friends with Patricia Woodruff

Books include: The Book of Candle Magic, Baba Yaga's Book of Witchcraft

🛑 Dmitriy Kushnir

Writes about Rodnovery, which many Rodnovery groups in the US and other countries often have ethnonationalist and right-wing connotations and ideology.

Books include: Rodnover

⚠️ Natasha Helvin

Misconstrues Slavic culture to be Wiccan

Says witchcraft are the "universal laws of nature" and that subjects of karma and divine judgement are solely monotheistic.

Claims to be an initiated Haitian Vodou priestess, which is doubtful.

Kemetic Polytheist Authors

⚠️ E. A Wallis Budge

Inaccurate translations of texts

Books include: The Egyptian Book of the Dead (Translation)