Two fighters clash, watched by Athena (left) and Hermes (right). Side A of an Attic red-figure amphora, signed by the potter Andokides and painted by the Andokides Painter; ca. 530 BCE. From Vulci; now in the Louvre.
96 notes · View notes
Hermes, the Messenger & Guide
I n t r o d u c t i o n ༄
Hermes is a god of many domains and epithets that span across multiple cultures and history. Some of these associations have even held over into the modern century. For this series, I’ll be writing about specific epithets for him, along with the associated cult worship, history, and connected associations.
It would be remiss of me to not discuss one his most well known and widespread associations ; a messenger of the gods. We can see this association repeated over and over again in multiple myths, whether that be him assisting the gods, heroes, or mortals. First I’ll be discussing his connecting epithets and surnames, followed by cult worship, and lastly his connecting mythos. All three of these play an intertwining and intrinsic part to his worship as a messenger god.
E p i t h e t s ༄
Epithets are one the key ways we’re able to fully understand how the gods were viewed and what their associations were. Epithets were often tied into local worship and mythos, along with personal rituals for said epithet of the god. Something not necessarily unique, but not that common either, was that Hermes did not have a state wide cult worshipped across Greece. He didn’t really even have temples outside a few select ones, such as his temple at Mount Kyllene in Arkadia, the origins of his birth place, as his worship was done out in the everyday lives of the common man. He was worshipped on roads, at gymnasiums, and was a patron of heralds and farmers.
Below you’ll find a list of his epithets relating directly to his aspect as a messenger and guide. First in Greek, followed by the Latin translation, and lastly the English meaning.
C u l t W o r s h i p ༄
As for his cult worship, one of the biggest indicators of his worship as a guide are the hermae, or boundary stones. These stones would be placed on roads as mile markers, and were also associated with ensuring fertility to the local stock and providing luck for the passerby.
“Socrates...proceeded, with the design of educating those of the countryside, to set up figures of Hermes (Hermai) for them along the roads in the midst of the city and every district town .”
Plato, Hipparchus 228d (trans. Lamb) (Greek philosopher C4th B.C.)
One of the most interesting things about these stones was their physical depiction. The stones stood tall on long rectangular blocks with a sculpture of Hermes' head at the top and then towards the middle part was a depiction of a phallus that would be protruding from the stone. As of right now there isn’t any clear indication as to why this is a feature on the stone, other than the possible connection to his aspect as a god of fertility.
The origins of these stones can be found with the Pelesigians, who instructed the Athenians in how to go about creating these markers. This is shown in the quote below from Herodutus, Histories:
"The ithyphallic images of Hermes [i.e. the Hermai]; the production of these came from the Pelasgians [of Arkadia and Thessalia], from whom the Athenians were the first Greeks to take it, and then handed it on to others. For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Kabeiroi, which the Samothrakians learned from the Pelasgians and now practice, understands what my meaning is [the Kabeiroi gods were the keepers of a sacred phallus]. Samothrake was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothrakians take their rites. The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothrakian mysteries."
There’s also evidence in there possibly being various styles as per the quote below from Pausanias:
"At the Arkadian gate [of Ithome, Messenia] leading to Megalopolis is a Herma of Attic style; for the square form of Herma is Athenian, and the rest adopted it thence."
These statues were the most popular among the Athenians, who had them placed all over the city of Athens and were venerated in honor of Hermes. They would be anointed with olive oil and decorated with laurel leaves, a symbol of great importance amongst the Greeks.
One epithet for him that relates directly to these stones is Hermes Trikephalos, or Hermes the Three Headed. This was a specific hermai that had three heads of hermes pointing to each direction at the crossroads with an inscription of said roads. We also have evidence showing that the nose of the statues were typically rubbed down and polished, most likely due to people rubbing it for good luck and because of Hermes' connection to fertility.
From this we have a clear indication of how Hermes was viewed in everyday life in ancient Greece. He was a part of their walk to work, to the neighbors, and to neighboring towns, directly contradicting the idea that the gods were separate and held only in lofty temples. Hermes was out on the dirt roads with every class of man, woman, and child - he truly was the common man's god.
Outside of the hermai, Hermes statues were traditionally depicted with shoes with wings, a herald's wand, and travelers hat also depicted with wings on each side of it. The wings are a key component to his attributes as they are the main way he’s able to travel and deliver messages for the gods. Lets not forget another one of his most iconic symbols that is used widely throughout the modern world today - the caudecus, or herald's staff. This staff was not only used by Hermes, but by all heralds throughout Greece, who Hermes was a patron of. This staff was derived from the old cattle-herders crock and could possibly be tied back to Hermes' myth about stealing Apollo’s sacred cows.
"Herald : And the gods gathered here, I greet them all; him, too, my own patron, Hermes, beloved herald, of heralds all revered."
Aeschylus, Agamemnon 513 ff
Outside of the heralds, Hermes is a god of birds of omen and the god of dreams, both of which were used to send messages. In relation to his connection with birds of omen, it was said that the birds themselves were dispatched by Apollo and only those who were under his patronage and a seer would be able to distinguish the prophetic messages from those of the regular “idle chatter” of birds.
“Whosoever shall come guided by the call and flight of birds of sure omen, that man shall have advantage through my voice, and I will not deceive him. But whoso shall trust to idly-chattering birds and shall seek to invoke my prophetic art contrary to my will, and to understand more than the eternal gods, I declare that he shall come on an idle journey; yet his gifts I would take . . .’
And from heaven father Zeus himself gave confirmation to his words, and commanded that glorious Hermes should be lord over all birds of omen."
Pseudo-Hyginus, Astronomica 2. 7
We now look to another one of his more popular ways of reaching out and connections - prophecy via dream. While Hypnos was the god of dreams, it was Hermes who delivered these dreams to mortals. Dreams of omen were seen as messages from the gods and ghosts of the dead. It was also heavily debated amongst ancient scholars what counted as a dream of omen, and where in prophetic hierarchy these dreams fell. It was eventually decided that outside of speaking to Oracles themselves, who were known to have a direct connection to the god they served under, dreams where a “natural” form of divination that required no tools compares to other forms of divination, such as pulling lots or using dice, to divine messages.
M y t h o l o g y ༄
Now we’ll focus on looking into various myths that were written by the Greeks depicting Hermes as a messenger. Well start off with one of the most well known writings of Greek mythology ; the Odyssey.
In the Odyssey we first come across Hermes assisting Odysseus on Circe’s island after his men have been turned into pigs. He disguises himself as a tenant of the island and directs Odysseus in how to turn himself immune to Circe’s potion used to turn men into animals. We also see Hermes again later after Odysseus is left abandoned on an island with Calypso for seven years until Hermes appears to him and advises him to sail to Ithaca to start his next journey. From both these instances we see Hermes fit his role as a guide in advising Odysseus during his journey when he was in peril and distraught.
"Zeus who masses the clouds made answer . . . turned to his dear son Hermes : ‘Hermes, you are always our messenger.’"
Homer, Odyssey 5. 4 ff
Another classic resource is his role in Ovid’s Metamorphoses. While Ovid was a Roman writer, his writings’ on the Greek gods have played a major impact on Greek mythology and how the gods are even viewed today. In this piece he’s often described as a messenger of Zeus, or Jupiter, and sent on various errands for the god. In other myths we have him fetching gods to attend weddings, delivering messages to heroes, and escorting the dead. However his role as a psychopomp will be explored in a separate blog that will go into much more detail with his role as a god of boundaries and the afterlife.
Outside of his myths specifically depicting him as a messenger and guide, we can also look to his offspring and their roles as gods. Often more times than not, offspring of the gods, specifically the Olympians, were connected to direct roles that said gods ruled over. A few of his divine children included: Palaistra the goddess of wrestling and Angelia the goddess of messages.
C o n c l u s i o n ༄
In conclusion, Hermes' role as a messenger god spread from the heights of Olympus to the common man on the roads of ancient Greece. We can see his worship in the local hermai that were decorated in laurel leaves and anointed with olive oil, their noses rubbed down till the shined from people hoping to obtain just a little bit of luck for their journey.This is further built up in his various myths where he is sent by Zeus to direct and assist various heroes, and make sure everyone has RSVP accordingly for any important gathering or event. I would argue that his connection as a messenger and guide are exactly why he’s still so apparent within modern culture - he’s a symbol that every person can connect with.
As mentioned at the beginning of this post, this is the first in a series of blogs dedicated to Hermes and his worship. In the following blogs I’ll be discussing roles such as him being a psychopomp, his connection to divination, and his role as trickster god.
S o u r c e s ༄
New World Encyclopedia
Ancient Greek Divination by Sarah Iles Johnston
103 notes · View notes
Bust of Ares Borghese
15x15cm, acrylic on canvas
Painting by me
Please do not repost!
85 notes · View notes
Hey just wanted to pop in and say historically hekate isn't a triple goddess. That's like a wicca/neopagan thingy, not a hellenic thingy
She is a triple goddess but not a triple MOON goddess! In ancient Greek statuary and poetry, she is often depicted with either three bodies or three heads, largely related to her position as goddess of the crossroads. (x) It was never a maiden-mother-crone thing, though, that part is a Wiccan/neopagan thing that gets projected onto her but isn't historically backed.
Pictures added for fun (two of these are roman but before 4th century AD)
88 notes · View notes
Dionysus is the male deity of theater, ecstasy, fertility, grape vineyards, and the making of wine. He is one of the Twelve Olympians of primordial Greece. He is famously known for the frenzy like trance he induces around devotees, and for the description of how he developed into a deity through his creation of wine.
Animals: Bull, Goat, & Panther.
Flora: Berries, Grapes, & Ivy.
Offerings: Liquors and Jellies.
Symbols: Chalices & Masks.
68 notes · View notes
Hello! Correct me if I'm wrong but I believe Hercules' myth involves him being mortal before becoming the god of strength. Does this mean humans can ascend to godhood?
Hi! Sorry for the late reply, I've been busy but this ask is fascinating!
Hercules or Heracles (the Greek version of his name) is a demigod.
His mother, Alcmene, is human, while his father is Zeus. He was already part god like Perseus, Bellerophon and Achilles. Hercules was only able to ascend to godhood because he was already halfway there and while humans like Patroclus and Sappho can be possibly venerated as heroes or past ancestors, ancient Greece is very explicit on making sure that any human who ascends to godhood is a demigod, even if they are said to have a human mother and human father, like the story of Theseus whose human father was Aegeus but many myths claim it was actually Poseidon: (LINK)
So, can humans who are not already demigods ascend to godhood? No, according to the ancient Greeks, they can't.
This does not mean people didn't do extraordinary things, it's just that the ancient Greeks assumed whoever did extraordinary things was a demigod. This happened because when people accomplished something extraordinary in ancient Greece, the public considered that person to be someone who went beyond human limitation and thus considered more than human. People started suspecting a god as a possible parent.
Sometimes the person claiming to be a demigod did it for political reasons, like Alexander the Great who claimed to be the son of Zeus. Did people actually believe him? Not until he was able to prove his superhuman ability by creating one of the largest empires in human history at such a young age and in such a short time: (LINK)
Another thing I want to mention is how important ancestry was to the ancient Greeks.
Every Greek person only had one name and sometimes multiple people had the same name. So in order to differentiate between two people with the same name, their "last name" would be the name of their father, for example: "Theseus son of Aegus."
When someone didn't know who the father was, they would go by the mother's name, but if the person did something extraordinary, then people would start claiming they were the illegitimate child of a god (usually Zeus) and they would speculate and make stories about them emphasizing their status as a demigod (this is one of the reasons why there are a lot of stories about Zeus and rape. To the ancient Greeks, rape ment "going behind the father's back" even if the women wanted to be in a union with the god because to the ancient Greeks women did not have autonomy so their father's permission was very important).
Classifying a person who did the impossible as a demigod was very important to the ancient Greeks for a few reasons:
1. It would create the idea that only living demigods can do impossible things and thus disencourage "regular" humans from thinking they can also do that and thus keeping them in line for the politicians in power who ruled every aspect of their lives.
2. It cemented the idea that the gods still interact with their people and future demigods will be bestowed with their blessings and thus their hometowns would also benefit from said blessings.
3. Adding to reason number 2, it was also used for tourism.
4. It kept the honor of both women and children who didn't have a man claiming to be the head of their household and thus allowed the father of the mother to not have a shamed lineage.
5. It was especially used by kings to keep tyrants from taking over and kept civilians from rising against them for fear they would be cursed by their divine parental figure.
6. It was used to explain the unexplainable and as a way to keep people from thinking they could do something without the influence of a god and thus letting it get to their heads as we see in the cautionary tale of Bellerophon who grew impatient with his accomplishments being accredited to his father Poseidon and people assuming it was because he was a demigod and not because of his own efforts. After growing so frustrated over losing so much personal credit, he demanded a place on Olympus because of all he accomplished and was sent a gadfly by Zeus for using pegasus to force his way into Olympus and thus falling to his death after the gadfly bit pegasus who bucked Bellerophon off: (LINK)
The idea that a human can be a god is very dangerous and one often used by toxic cults forcing their will on others. They push the narrative that someone is the reincarnation of Apollo or the child of Zeus and will use that narrative to try to force people to do things they don't want to do because a living "god" told them to do it. This is having a "God Complex" (LINK) and it's a really dangerous and often associated with an extreme form of narcissism (LINK)
Why are god complexes so dangerous? Every human is fallible. We make mistakes and we grow and learn from those mistakes when we admit to them. People who have god complexes often believe they are so perfect it's impossible for them to make mistakes so they blame everyone else around them and never take responsibility for themselves. As someone who grew up with very narcissistic adults with god complexes, it's frustrating to be gaslit and blamed for things you never did.
If you meet someone claiming to be a god
Seriously, run. Everyone has the ability to do extraordinary things but people with god complexes do not understand consent or how to respect the will of others because they think they are beyond human limitation. Although I'm not a big fan of Witchtok, here's a little jingle that helps explain more about people with god complexes. (Tw: mentions of violence) (LINK)
Demigods are best left to mythology and storytelling.
They can be very inspiring, but a living "god" is very dangerous because they force their will onto others and are not above intimidation tactics. Here is a list of people who had been worshipped as living gods in the past and this includes Hitler, so you can see why the idea of "living gods" makes me very uncomfortable: (LINK)
There are 2 important Delphic Maxims that also address god-complexes: 11) Φρόνει θνητά (Think mortal thoughts) and 141) Εὖ πάσχε ὡς θνητός (Do as well as your mortal status permits).
The way that I personally interpret these two maxims is as a reminder that humans are human with human limits. It therefore asks that we not act like a god because that's assuming we no longer see ourselves as human.
It also asks that we not assume we can think like a god because that's over simplifying the way that the gods operate by applying human morals to them when they are beyond our comprehension and know things we'll never know, so they are a lot more complex than we'll ever understand, and assuming we know is to limit the gods.
But overall the main message is to respect the will of others by not thinking you are way better because you are more god-like than they are. EVERY person has the ability to be spiritual and the ability to create in such extraordinary ways that seem almost "god-like" to others but we are still human with human limits.
I personally believe human limits are beautiful and one of the many reasons why the gods are so fascinated with us. The gods get to see what we accomplish with such fragile lives, small limits that are carried by strong wills and big hearts.
I hope this helps!
62 notes · View notes
the more i think about syncretism and combinations of gods, the more i see it as just. an extremely messy endlessly expansive venn diagram
57 notes · View notes
Part 4 of my painted statues ! Here is Artemis and I was vibing with blue this time 💙
47 notes · View notes
i have come to deeply appreciate the occasional informal conversations i have with hades.
hades: hello, you seem to have forgotten to give me my offering. i know you bought me black tourmaline.
me: *internal witchy panic* oh, i am so sorry hades. i forgot to cleanse it and place it on the alter. *more internal witchy panic when i can’t find it*
hades: it’s been sitting in the bag for three days…
me: i know..
hades: no, you didn’t.
me: yeah… *cleanses it and put it on the alter*
hades: thanks, young one.
16 notes · View notes
“Dawn appeared, her fingers bright with flowers.”
I’ve been listening to Dr. Emily Wilson’s translation of The Odyssey and was especially captivated by her description of Eos, goddess of the dawn. Though often described as “rosy-fingered” I wanted to include flowers that bloomed at first light.
2K notes · View notes
Aphroditos, the Trans Aphrodite worshipped widely in Amathus and Athens.
This particular pose, where a feminine deity lifts up their skirt or dress to reveal a phallus, is called the Anasyrma or Anasyromenos and was widely regarded as an apotropaic gesture, averting evil influences and bringing forth good fortune.
"There's also a statue of Venus on Cyprus, that's bearded, shaped and dressed like a woman, with scepter and male genitals, and they conceive her as both male and female. Aristophanes calls her Aphroditus, and Laevius says: Worshiping, then, the nurturing god Venus, whether she is male or female, just as the Moon is a nurturing goddess. In his Atthis Philochorus, too, states that she is the Moon and that men sacrifice to her in women's dress, women in men's, because she is held to be both male and female."
-Macrobius, Saturnalia (C. 431 CE)
This combination of masculinity and femininity in the same Deity and their assocition with the moon, both of which were considered to have fertilizing powers, was regarded as having an influence over the entire animal and vegetable creation.
They were often identified with Ermaphroditos (Hermaphroditus), the intersex child of Aphrodite and Hermes
Koloski-Ostrow, Ann Olga; Lyons, Claire L. (2000), Naked truths: women, sexuality, and gender in classical art and archaeology, Routledge; pp. 230-231.
^ Freese, John Henry (1911). "Aphrodite" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. 2 (11th ed.). Cambridge University Press. p. 166.
Macrobius; Kaster, Robert A. (2011), Saturnalia, Volume 2, Harvard University Press; p. 58
2K notes · View notes
Hey, hi, hello. So, just wanted to reiterate this again.
The Greek Gods are not their myths.
Myths were not written by the gods.
Myths were written by flawed ancient men who really didn't like women and it shows.
Your goddesses are not vain, petty, or shallow.
They are not bound to the myths written by flawed men.
823 notes · View notes
The Dark Side of Artemis
In modern paganism and witchcraft there seems to be a large focus on the positive aspects of the gods and believing that they only have what's in our best interest in mind - love and light, if you will - and their negative and darker aspects are often ignored or laid to the wayside. We forget that the very ancients that we look to learn from accepted the good and the bad with the gods, and understood that sometimes they do release their wrath on humanity. Natural disasters, disease, death - these are all things that were connected to the divine.
Artemis in particular has this happen quite frequently with her worship and aspects, with her more negative connections often getting mentioned in passing and not pursued any further. Her and her brother Apollo, while two of the most popular deities in the ancient world for their positive aspects, were also connected to some of the more catastrophic and negative impacts on the average mortal's life.
In this blog I’ll be discussing why I not only think it's just as important to focus on her worship surrounding these less than savory connections, but what some of those are and their origins.
Trigger warning ; this blog will be discussing in detail topics such as human sacrifice, death, strangulation, and blood.
Cult Worship & Epithets
One of the biggest indicators and examples of her darker aspects can be found in her cult worship and her epithets related to specific shrines and their locations. Oftentimes the epithet would be based on the city, or person directly related to its founding. While some temples were founded under an oracle's prophecy, or hero's discovery, there were also those that were founded under more strenuous circumstances.
At the temple of Aricia where her temple was in a sacred grove as was common, the head priest has a tradition of always being a runaway slave. This temple was founded by Hippolytus after his resurrection by Ascelepius. A runaway slave could become the next head priest by breaking off a branch from one of the sacred trees in the grove and fighting the current head priest to the death. If the slave was able to kill the priest, then they would then become the new head priest until they too would eventually be challenged. If they failed to kill the priest, they would instead die.
"And Artemis has her name from the fact that she makes people Artemeas (Safe and Sound) . . . And both pestilential diseases and sudden deaths are imputed to these gods.”
- Strabo, Geography 14. 1. 6
Another example of a darker history in the founding of her temple at Sparta is actually connected to two epithets: Artemis Cna’gia and Artemis Orthia. Cna’gia is derived from Cnageus who was a Laconian, and after his battle at Aphindna, he was made a prisoner and sent to serve at the temple of Artemis in Crete. From there he would eventually escape with a priestess of hers, who would then carry her statue to Sparta.
We also have the epithet Tau’rica which is connected to a goddess from pre-hellenic Greece, and later tied to Artemis along with Iphigenia. Tau’rica directly translates to “the Taurian Goddess.” This epithet was commonly connected to not only orgiastic rites but human sacrifices as well.
Let’s not also forget that her temple in Areadia was the temple of Artemis Condyleatis. This temple not only directly relates to Artemis' role with childbirth, but the youth as well. It’s said that young boys were playing in the sacred grove and wound a rope around the goddesses statue at the neck, where they boasted of strangling the goddess. They were soon discovered by locals, who then stoned the young boys to death. Soon after this all the women in Caphyae had premature births and that were stillborn. It wasn’t until after a prophecy given by the oracle at Delphi instructing the town to provide proper burial rights for the boys and to provide an annual offering to their manes, that the calamity ended. It was then that the surname Condyleatis was changed to Aponcho’mene, the strangled goddess.
Outside of specific epithets and surnames related to the goddess with origins of a disturbing history, we also have an offering that was provided to the goddess that was fairly common at one point in Greek history - human sacrifice.
One particular aspect of her, Artemis Orthia of Sparta, had been receiving human sacrifices that would change from a coming of age rite to a blood spectacle by the Roman era. Blood sacrifices can be seen in the offerings of animals, but human blood was specifically required for her in Sparta.
‘What doom of distressful death (ker) subdued you? Was it some long-continued sickness,or did the Artemis archeress (iokheaira) visit you with her gentle shafts and slay you?’"
- Homer, Odyssey 11. 172 ff
In a yearly festival known as the διαμαστίγωσις (diamastigosis), translated to “ to whip harshley,” was a coming of age ceremony for young greek boys - éphēbo - were flogged by the priest as they tried to reach chunks of cheese at the base of the altar. This ritual was to replace the required human sacrifices that had been practiced generations prior, so that instead the young boys blood would spray the altar as an offering. This was a requirement for all Spartan boys and seen as a way to prepare them for training as a soldier of Sparta.
The other half of this ritual required young virgin girls who were priestesses of the goddess to dance suggestively in animal masks that represented the animals that were connected to Artemis through hunting, husbandry, and the wilds of the woods.
This ritual would continue on into the 4th CE, where it would eventually turn into a blood spectacle and have an amphitheater built around the site to house tourists from all over the Roman empire that came to view it - both those of higher and lower class.
Mythos & Aspects
Mythology is one of the key ways we have of connecting and understanding how the ancients viewed the gods. While it is true that the mythology in Greece was written more as a form of entertainment, and not meant to be true representations of the gods, I feel it’s still a good source to look to when trying to grasp how the gods were understood and what the extent of their power played in everyday people's lives.
Hunting is one the major and most well known aspects of Artemis, with many mythos showing her prowess and power behind it. One story in particular also shows how much pride she takes in her skill as a huntress and why it’s hubris to ever compare yourself to a god. During the battle of Troy, Agamemnon was boasting about how superior of a hunter he was compared to the goddess. This resulted in her releasing her wrath in the form of stormy winds that wouldn’t allow his fleet to sail to Troy. This continued until he sacrificed his own daughter to the goddess to atone for his hubris.
"The people of Aigialea [Korinthos, Corinth] were smitten by a plague. The seers bade them propitiate Apollon and Artemis, they sent seven boys and seven maidens as suppliants to the river Sythas."
- Pausanias, Description of Greece 2. 7. 6
Another aspect of Artemis that is often forgotten is her role as a chthonic deity, and the role of bringing death to young girls. In one particular story involving both Artemis and Apollo, a queen of Thebes, Niobe, boasted of how she was a better mother than Leto because of her 14 children. In defense of her mother, the twins then struck down all 14 children, Apollo killing seven boys and Artemis killing the seven girls. While some sources say that Artemis spared the youngest princess, it doesn’t take away from the fact that while Artemis may be the protector of young girls, she is equally their destroyer.
We also have her chthonic connection with snakes. There is a possible version of the story of her killing Python with her brother Apollo, after which would come to the site for the Oracle at Delphi. When they sought refuge from the locals to purify the snake, they were turned away. In retaliation, we once again see Apollo and Artemis bring down plague to the city, until they were supplemented with an offering of seven boys and seven girls.. We also have another mythos showing her association with matrimony. This is seen in the story of Ademetos, a king of Pherai. He failed to honor Artemis with a matrimonial sacrifice, and in turn she filled his bridal chamber with coiled snakes.
From these lists of sources and examples, we’re shown that Artemis was just as easily connected to negative connotations as she was positive, displaying that the gods are complex and multifaceted. What we may consider to be a calamity, is simply a necessary action to the gods, where the result is beyond human understanding. The gods should be respected for all facets that make them up, not just what we choose to acknowledge as befitting of our personal desires.
"Artemis with shafts of gold (khryselakatos) loves archery and the slaying of wild beasts in the mountains, the lyre also and dancing and strong-voiced song and shady woods and the cities of upright men."
- Homeric Hymn 5 to Aphrodite 18 ff
Fischer-Hansen, Tobias; Poulsen, Birte (2009). From Artemis to Diana: The Goddess of Man and Beast. Museum Tusculanum Press. ISBN 9788763507882.
Reesor, Margaret E.; Libanios; Schouler, Bernard; Libanios; Schouler, Bernard; Libanios; Schouler, Bernard; Libanios; Schouler, Bernard (1975). "Libanios. Discours Moraux. De l'insatisfaction (discours 6)". The Classical World. 69 (3): 212. doi:10.2307/4348406. ISSN 0009-8418. JSTOR 4348406
Temple of Artemis
Sanctuary of Artemis Orthia
Liver Pool Museum
Art by Em Niwa
61 notes · View notes
I don't know who needs to hear this but...
The Gods love you.
They love you when you smile.
They love you when you cry.
They love you even if you have a hard time noticing them.
They love you and are with you.
They love you both when you're feeling down or when you're feeling like your on top of the world.
They love you even if you haven't prayed in a while or can't pray.
They love you when you haven't made any offerings in a while or can't make them.
They love you even if you forget about festivals or don't participate in them.
They love you when you reconstruct in your practice and they love you when you don't.
They love you even if you have doubts.
They love you when you can't get out of bed.
They love you when you're batteling your own thoughts.
They love you when you find it hard to take care of yourself.
They love you when you've fallen and they'll help you get back up.
They love you when you struggle and they see you.
They love you when you think you are not enough but you are enough to them just as you are.
They love you, value and recognise you as a beautiful, unique being that you are.
The Gods love you even when you can't love yourself.
591 notes · View notes
[...] Circe, for example, does not give Odysseus’ comrades the usual food prescribed by the code of hospitality, namely meat and wine. Instead she gives them a mixture of cheese, barley and honey, and Pramnian wine (which is not really wine but a strange brew; see Od. 10, 234–5). All this is food more appropriate for the dead. By offering these items, Circe consigns these men to the realm of the underworld.
- Petropoulos, Greek Magic: Ancient, Medieval and Modern.
Want to curse someone? Give’em cheese.
3K notes · View notes
Hecate or Hekate is the archaic Greek goddess of the netherworld, crossroads, boundaries, ghosts, and witchcraft. She is debatably considered to be a triple moon goddess due to her three forms and heads (Mother, Maiden, and Crone.). She safeguards and guides the dead to the underworld peacefully, and carries the only skeleton key in the Greek Pantheon.
Abode: The Underworld.
Animals: Canines, Owls, Serpents, and Ferrets.
Flora: Mugwort, Yarrow, & Wormwood
Offerings: Frankincense & Myrrh.
Planet: The Moon.
Symbols: Paired Torches, Keys, & Daggers.
58 notes · View notes
Because Christianity is the most common religion, a lot of beginner practitioners think the gods are wrathful. They really really are not.
The gods are patient and gentle and kind. You’re going to make mistakes and mess up when practicing Hellenic Polytheism. I know I did many times. You don’t need to fear their wrath, they aren’t here to scare you into respect.
521 notes · View notes
Angel numbers are what you can see absolutely everywhere and repeatedly. These are numbers sent from ur angels. They are there to guide you in your journey and be there with you. Each angel number has a meaning behind it. When you see one, pay attention to your thoughts because it might help answer how you're feeling or thinking.
Remember, things can happen for a reason.
1K notes · View notes
i hope everyone has a blessed mabon! i made a witchy apple pie to celebrate 🍂🧡
411 notes · View notes