🌿⛈Storm Witch⛈🌿

I remember when I was first starting out with building a grimoire and getting frustrated with how few resources there are on what a grimoire is supposed to be. I wanted clear directions and examples of what to include, but I mostly found YouTubers giving vague descriptions and repeating over and over again that it's extremely personal and private so they wouldn't say anything specific. As a neurodivergent person, it was very frustrating to try to figure out what to do from that. It took me a while to figure out what my own specifics were, so for any beginner witches out there, here are some specific ideas for starting off! Once you get more used to it, it'll get easier and easier to figure out what you do and don't want to include.

I'd recommend researching sigils and creating one to protect your grimoire; I placed mine on the second page after I dedicated the notebook for it, but you can put it wherever you feel like

Dates of moon cycles/information on how they affect your practice

Wheel of the year/sabbats if you celebrate them

Record rituals for sabbats if you choose to do anything for them, that way you have a reference for next year

Information on the elements- earth, air, fire, water, and/or spirit depending on your practice

Information on herbs or crystals you have- I like to print out pictures to include with the correspondences and leave space to write down specific things I use them for

Also, a quick reference list of ways you can care for individual crystals will be very helpful if you use them! Pay extra attention to which ones are sensitive to sun or water, it'll save you crystals later on

Basics of tarot, runes, or other divination methods

Color correspondences!

Information on zodiac signs; I printed out my star chart and put it in

When you do spellwork, write down everything you did and date it. Later you can come back and update whether it worked, what the effects were, and tweak it if necessary- basically treat it like a magic recipe book

A grimoire is not the same as a journal- if you want to write down personal reflections on meditation or your emotional experiences, I would suggest using a separate notebook for those things.

While I understand why people are so hesitant to show their grimoires, I have no qualms with showing a few pages for example purposes. However, I would suggest that you don't share anything that is personalized to your craft to others unless you can 100% guarantee that they won't cause you harm with it.

The only reason I'm ok with putting pictures on here is because they're full of basic information that anyone with Google could find and nothing that's specific to me.

With that being said, here are a few examples from my own grimoire as a reference!

a sudden burst of self love, you look in the mirror and you see the best version of yourself reflected

a heightened sense of adoration for your partner - i just looked at him and was so overcome by the love i felt that i burst into tears

inescapable yearning for the ocean, the ocean, the ocean

seeing the beauty in even the tiniest of things - have you seen light reflecting from the droplets on a spiders web? that is ethereal.

feeling a little more vivacious in what you do, but also more gentle

Me? I have my own morals. I have my own questions I ask before performing baneful magic to ensure I'm not acting on impulse. I'm also not gonna lie down and allow people to walk all over me. I'm not a pacifist, and I won't apologize for that. Nothing wrong with this either.

Hi!

Yes, it’s frustratingly difficult to find information on lyma - even in academia, it’s a word that (in my opinion) hasn’t been studied enough. I should point out, though, that many discussions of miasma in the Hellenic polytheistic community are in fact accurate: we do gather some sort of spiritual pollution from our everyday life, and in particular from “dirty” events like birth, death, and sex. My main qualm is that using the same term, miasma, for everything from picking your nose to murdering your parents erases the rich and varied conception that the Ancient Greeks had of spiritual pollution. (My other qualm is that people are going to incredible lengths to purify themselves before prayer/ritual, because they’re using purification methods for serious moral crimes or for consecration, not for everyday ickiness. I discussed this in my original post. TL;DR: washing your hands is enough.)

Anyway, to answer your question, I wrote a follow-up post with sources on lyma here. I always recommend Jean Rudhardt’s Notions fondamentales de la pensée religieuse et actes constitutifs du culte dans la Grèce classique, which discusses Ancient Greek religious terminology in detail, but it’s unfortunately not available in English (as far as I’m aware). The other method I’ve used to gather information is simply to read Ancient Greek texts and study the contexts in which lyma, and other terms, appear.

Oh boy, this is a big can of worms you’re handing me - but one I’ll open up with pleasure, because I’ve been thinking about it a lot lately.

Before I begin, I should clarify a couple of things:

as we all know, Ancient Greek religious practise varied from region to region and city to city, and the information we have about many places (especially rural) is limited. For all we’re aware, villagers in Euboea may just have purified themselves by throwing salt at each other. Thracian farmers might’ve done it via an equivalent of the Ice Bucket Challenge. Who knows? I’m exaggerating a bit, but the bottom line is that just because it isn’t attested doesn’t mean it didn’t happen somewhere.

in my opinion, if something works for you and isn’t disrespectful to the Gods, it isn’t a bad thing. I’d rather see happy, genuine, non-historical worship than no worship at all.

I myself am a reconstructionist. Historical continuity matters to me. While I’m aware that we can’t know everything, and that our understanding is constantly evolving alongside academic research, I want my practise to be well-rooted in the past wherever possible. As such, I consider it very important that people with beliefs similar to mine understand Ancient Greek practise as best we can, before we adapt it to suit our modern world.

I’m still learning about this subject. I’m fairly sure the information below is accurate, but if I make any mistakes, please let me know!

That said, let’s move on to the fact that many Hellenic polytheists’ interpretation of pollution and purification is, historically, pretty wrong.

We do know that purification before prayer or ritual is important. Ancient texts are clear on this: the Iliad and Odyssey, among many other works, repeatedly show people washing their hands before approaching the Gods (Il. 9.171-172, 16.227-230). It seems that this was most basic and essential act for any type of ritual. At its bones, it was a way of keeping clean before something important, like washing our hands before dinner - in fact, hand-washing before dinner was done in exactly the same way as for ritual (Od. 1.146). The most common description, χεῖρας νίψειν, simply means ‘to wash one’s hands’.

But something modern Hellenic polytheism seems to have lost is the large variety of religious terms used to describe pollution and purification. Not all kinds of purification were the same. Some were done with simple running water, like the examples above. Others feature what modern Hellenic polytheists call lustral water, or khernips (χέρνιψ) - fire extinguished in pure water. (Yet others include torches, barley groats and other purifying agents, which we’ll leave aside for the purpose of this post.) The point is: all of this is lustral water, but not all of it is khernips, and not all of it was necessary for everyday worship.

Let’s take a side-step through the question of miasma and katharmos. These are two highly specific religious terms which are unfortunately often narrowed down to ‘dirty’ and ‘clean’. Miasma (μίασμα), in fact, refers to a metaphorical stain caused by impious behaviour: that is, murder, incest, adultery, sacrilege, and other severe crimes. Jean Rudhardt describes it as ‘a bloodstain, a defilement attached to the hands of those who did dirty work’ and ‘the fears of a guilty conscience’. Miasma affects its surroundings, which is why criminals were exiled and banned from communal rites. Specific purification rites were required, and in fact, this often included the criminal’s exclusion from lustral water until their crime was expiated.

Miasma is a bad thing. Average people did not and do not have it. Let me say this again: you do not have miasma. If you do have miasma, please turn yourself into your local police station today.

What you probably do have is lyma (λῦμα), literally ‘the thing you wash away’. This is pollution caused by common occurrences like birth, death, and sex. You incur it through your everyday life, sometimes knowingly, sometimes not - like by walking past places where people have recently died, or by coming into contact with people who have recently had sex. Lyma is also caused by rightful death, like the execution of a criminal, or killing people on a battlefield. Lyma is not a bad thing.

This is what you wash away with clean, running water before interacting with the Gods. Βy doing this, and by being hosios (ὅσιος, another specific religious term for following the right order of things, conform to the laws which regulate acceptable behaviour towards other humans and Gods), you become katharos (καθαρός, pure). This is your natural, human purity.

Did you hear that? Religiously, humans are naturally pure. We need cleansing because of what we do and what happens around us, not because we’re inherently ‘dirty’ in the Gods’ eyes.

Back to purification. By now I’ve established that there’s two types - expiatory rites for miasma, which often prevent you from taking part in religious ceremonies, and clean, running lustral water to wash away your everyday lyma. However, there’s a third type, and this type is khernips.

Khernips literally means ‘handwash’. You can still see this meaning in use in the Odyssey, in the often reused lines χέρνιβα δ’ ἀμφίπολος προχόῳ ἐπέχευε φέρουσα / καλῇ χρυσείῃ ὑπὲρ ἀργυρέοιο λέβητος / νίψασθαι: ‘then a handmaid brought khernips in a beautiful golden pitcher and poured it over a basin, so he could wash’ (Od. 1.136-138, 4.52-54, 7.172-174, etc). But its meaning in Classical Greek religion is very specific: it refers to lustral water in which a burning brand is extinguished, sprinkled on the altar and participants before a major communal sacrifice (θυσία, thusia). This water was sacred, and unclean people were not permitted to touch it. According to Jean Rudhardt, this is because khernips was not simply meant to purify you. It was meant to consecrate you - to bring you into that sacred state necessary for important rites.

The bottom line of all this? There are different types of lustral water, just like there are different types of pollution, and not all apply to everyday household worship. While I firmly believe that purification before prayer and ritual is vital, I don’t think we need to do much more than wash our hands. Like I said at the beginning, if the whole extinguishing-fire-in-water thing works well for you, great - and for all we know, maybe it was common in some parts of Ancient Greece! Ancient Greek religion and religious terms are a very complex subject (despite the length of this post, I actually had to gloss over a number of finer points I’m not qualified to discuss) and it’s absolutely possible that we’re missing out on something. But as of now, this is what we know, and as a reconstructionist, it’s what I choose to draw from.

Lastly, if you’re interested in reading more about the subject, I recommend Jean Rudhardt’s Notions fondamentales de la pensée religieuse et actes constitutifs du culte dans la Grèce classique (unfortunately, I’m not sure if you can find it in English?), as well as Robert Parker’s Miasma: Pollution and Purification in early Greek Religion. Lesley Maditinou, a Hellenic reconstructionist, also wrote a thorough and accurate article about the subject here.

Hellenic cheat sheets

Hellenic cheat sheets

Hellenic cheat sheets

Hellenic cheat sheets

Hellenic cheat sheets

Hellenic cheat sheets

Slavic culture

aka the place to start whether you are curious about the customs of your slavic ancestors, looking into slavic witchcraft or interested in pre-christian slavic religion

Slavic folklore - didactical guidelines by Laima Anglickiene: a great handbook on the subject of slavic folklore in general originally created for the use of lithuanian students

Some of my personal favorites:

Russian folk belief by Linda Ivanits

Russian folk epics by James Bailey and Tatyana Ivanova

Collection of articles gathered by Lamus Dworski (mostly Western Slavic).

Slavic pantheons

That’s right I said pantheons. There was no one universal pantheon for all slavic tribes and every internet-bred divine family tree that tells you otherwise is misinformation.

Intro post - why slavic paganism IS NOT CLOSED and why some people claim that it is

The mythology of all races volume III - celtic, slavic: I don’t see this little gem mentioned a lot but the slavic section of this book is a great introductory read for people interested in slavic religion 101 course; it’s sadly quite old and we certainly made some more progress since, but when it comes to slavic stuff one just has to work with some older material

Sources of Slavic Pre-Christian Religion by Juan Antonio Àlvarez-Pedrosa: this brilliant (and quite recent) creation compiles all known medieval sources on pre-christian slavic religion, segregated by language.

The gods of Ancient Slavs by Myroslava Znayenko: if you can’t afford the one above there’s always free access to this collection of sources on pre-christian slavic religion; a bit aged publication though

Supernatural beings from Slovenian myth and folktales by Monika Kropej

Journal Studia Mythologica Slavica: some articles were featured in Lamus Dworski’s collection, but much more came out since

Slavonic Pagan Sanctuaries by Leszek Paweł Słupecki: focuses on ancient slavic places of cult - temples, idols, sacred groves etc. and the way they functioned in slavic society and religion

New Researches on the Religion and Mythology of the Pagan Slavs edited by Patrice Lajoye: a great collection of articles about Slavic Paganism, though I wouldn’t recommend it as your very first read on the subject, you can sample it by reading the “Slavic deities of death” linked further on the list.

Fierce Feminine Divinities of Eurasia and Latin America by Małgorzata Oleszkiewicz-Peralba: this is a bit of an odd duck in the group as it focuses on four different deities (Baba Yaga, Kali, Pombagira, Santa Muerte) and only one of them Slavic; nonetheless if you are starved for academically approached discussion on Baba Yaga as a goddess you’ll very much enjoy the first part, with other parts being no less captivating although more distant culturally.

Favorite bastard child:

Slavic gods and heroes by Judith Kalik and Alexander Uchitel

Kalik and Uchitel attempt to prove that slavic pantheons as we tend to imagine them nowadays never existed and instead suggest slavs worshipped tribal heroes and tribal totems. 

Pros: amazing info about cult of heroes and totemic animals, LOTS of quotes from primary sources, thought-provoking, even if you don’t agree with their conclusions you get to do some critical thinking about your beliefs

Cons: you need critical thinking skills, also not the best book to start your adventure with

Here’s a review of the book by someone better qualified than me.

Collection of my favorite articles that were not listed in the sources above:

Slavic deities of death, looking for a needle in a haystack by Stamatis Zochios

Saint Perun and Saint Volos by James Joshua Pennington

The Role of Legend in Constructing Annual Cycle by Mirjam Mencej

On the concept of Chernebog and Bielbog in Slavic Mythology by Myroslava Znayenko

Sacrifices among the Slavs by Isabella Wenska

Non-Iranian origin of the Eastern-Slavonic god Xursu/Xors by Constantine Borissoff: okay this one is listed in the Studia Mythologica Slavica link but I just wanted to give it an extra shout out

The Dyadic Goddess and Duotheism in Nodilo’s ‘The Ancient Faith of the Serbs and the Croats’ by Suzana Marjanić

The problem of mysteriousness of Baba Yaga in religious mythology by Evgenia V. Ivanova

Mythical beings punishing breaking of taboos on spinning by Mirjam Mencej

Websites I actully can recommend:

Słowiański bestiariusz - The Slavic Bestiary

Solntsa Roshcha reconstructionist blog

To be honest at first best avoid all sources that are not academic publications written by specialists on the subject. There’s so much BS about slavic paganism and witchcraft floating on the internet right now you’re just gonna get bombarded with misinformation. And regrettably some slavic online groups spread very problematic ideologies.

Slavic witchcraft

The bathhouse at midnight by W. F. Ryan: the go to book about slavic witchcraft

Witchcraft Casebook: Magic in Russia, Ukraine, Poland, and the Grand Duchy of Lithuania, 15th-21st Centuries by Valerie Kivelson

Witchcraft in Russia and Ukraine 1000-1900 by Valerie Kivelson and Christine Worobiec

Witchcraft in early modern Poland 1500-1800 by Wanda Wyporska

Charms and charming - studies on magic in everyday life edited by Éva Pócs: a fantastic collection of articles on slavic witchcraft

Charms, charmers and charming: despite similar name this is a different collection of articles from the one above, one section is centered around russian and slavic oral charms, quite Russia-centric

Collection of articles that I personally enjoyed:

Slavic protective magic in the Early Middle Ages on polish territories by Joanna Wawrzeniuk

Charmers on the folk practice of charming in Serbia by Sonja Petrović

The role of plant characteristics in slavic folk medicine by V. B. Kolosova

Russian Ritual Incantations: Traditions, diversity, continuity by Joseph L. Conrad

Sound-shaping of east slavic zagovory by Alla Astakhova

Verbal charms from a 17th century manuscript by Andrei Toporkov

Russian village magic in the late soviet period: one woman’s repertoire of zagovory

🛑 To avoid 🛑

Anything by Dmitry Kushnir

Encyclopedia of Russian and Slavic Myth and Legend

Illustrated Encyclopedia of Ancient Slavic Gods and Spirits

Slavic-Aryan vedas

Book of Veles

Słowiańska wiedźma 

Wikipedia website (it actually has been improved recently but I still advise caution, it’s previous contents teach us that anyone can edit it back into an abomination any time)

Slavorum website

The white goddess website

Wiara przyrodzona website

Any website that offers you a large family tree of slavic gods without making a disclaimer about it being completely fictitious

And many more

I love you trans feminine worshipers of Aphrodite

I love you non binary worshippers of Aphrodite

Acidalia- “of the Well of Acidalius”, “of the Troubles”. Aphrodite bathed in the Well of Acidalius with the Graces. The Well was near Orchomenos. The second interpretation connects Aphrodite with troubles- either bringing them or soothing them as she sees fit.

Acraea- “of the Heights”. This epithet is shared by many deities whose temples were situated upon hills including Zeus, Hera, Aphrodite, and Athena.

Alitta- This epithet combines Aphrodite with the Arabian Goddess Al-lat. Al-lat may have been considered the Great Goddess of Pre-Islamic Arabia, whose domain covered everything from the stars to the Underworld.

Amathusia- “of Amathus”. This was an epithet common in Amathus, a city in Cyprus. This city was one of Aphrodite’s most ancient centers of worship.

Ambologera- “Postponer of Old Age”. This epithet was common in Sparta and statues were dedicated to this aspect of the Goddess there.

Amyclaeus- “of Amyklai”.

Anadyomene- “Risen from the Sea”. This epithets relates to Aphrodite’s birth from the sea. This epithet did not gain popularity until Apelles made a painting showing Aphrodite drying her hair after leaving the ocean. The specific painting was placed in Asclepius’ temple on Cos Island. (Augustus removed the painting for himself in exchange for reducing the taxes on Cos. By the time Nero was emperor, the painting was in bad shape and was replaced.)

Antheia- “the Blooming”, “Friend of Flowers”. This epithet was common in Cnossus.

Apaturus- “Deceptive One”. This epithet was common in Phanagoria and Chersonesus (Tauros). The epithet originated in Tauros, where Aphrodite was supposedly attacked by giants. She asked Heracles for assistance. They both hid in a cavern. Aphrodite then seduced each giant into entering the cavern where they would then be slaughtered by Heracles.

Aphacitis- “of Aphace”. This epithet was common in Aphace, a city in Coele-Syria. There was a temple and oracle dedicated to Aphrodite in the city. Both were destroyed by Emperor Constantine.

Aphrogenea- “Foam-Born”.

Apostrophia- “Averter of Unlawful Desires”. This epithet was commonly used in Thebes. Aphrodite was said to remove lust and sinful desire from people’s hearts. It is said Harmonia, as well as Aphrodite the Heavenly and Aphrodite, Common to All the People, instituted the worship of this new aspect of Aphrodite in Thebes. Historically, it may be that worship of Harmonia and the first two aspects of Aphrodite began in Thebes first, eventually generating a new form of worship.

Aracynthias- “of Mt Aracynthus”. It is believed there was a temple to Aphrodite on Mt Aracynthus. However, the location of the actual mountain has never been confirmed.

Area- “of Ares”, “Warlike”. This epithet was most commonly used at Sparta. She was often shown as being fully dressed in armor when called by this name.

Argennis- “Mentor of Argennus”. Argennus was a favorite of Agamemnon. Agamemnon tried to seduce him, but Argennus fled. He jumped into the Cephissus River and died. Agamemnon built a temple to this aspect of Aphrodite in honor of his love.

Berbia- This is a poorly understood epithet. Any suggestions on the meaning would be appreciated.

Callipygos- “of the Well-Shaped Buttocks”. Statues of this aspect of Aphrodite are known for being soft, luxuriant, and round.

Castinia- “of Mt Kastion”.

Castnietis- This is a poorly understood epithet. I believe it may mean “Wisest of All the Sisters”. Any suggestions on the meaning would be appreciated.

Catascopia- “Spying”, “Peeping”

Cepois- “of the Gardens”.

Chrysia- “Golden”.

Cnidia- “of Knidos”. This epithet was common in Knidos, a city in Caria. This city held the famed statue of Aphrodite made by Praxiteles.

Colias- “of Kolios”. The epithet was common in Kolios, a city in Attica. A famous statue of Aphrodite once resided in the neighborhood of Anaphlystus.

Cypria- “of Cyprus”. In some versions of the theology, Aphrodite is born on Cyprus. The island is one of her most ancient areas of worship.

Cyprogenes- “Born in Cyprus”. In some versions of the theology, Aphrodite is born on Cyprus. The island is one of her most ancient areas of worship.

Cytherea- “of Kythereia”. Kythereia is the name of a city in Crete, as well as an island. Both of these places were said to be where Aphrodite made her first landfall. It is unknown which is which, but a temple was dedicated to this aspect of the Goddess.

Despoena- “the Ruler”, “the Mistress”. The epithet was shared by many Goddesses including Aphrodite, Demeter, and Persephone.

Dia- “Divine”, “Shining”, “Daughter of Zeus”.

Dionaea- “of Dione”, “of Zeus”. This name combined the Titaness Dione with Aphrodite. Dione’s domain included the bright sky and water, which can be considered also domains of Aphrodite. Dione’s parents were Oceanus and Tethys, making her a water nymph. Some sources have her father as Uranus or Aether and her mother as Gaia. She was one of the wives of Zeus and witnessed the birth of Apollo. Sometimes Dione and Zeus are named as the parents of Aphrodite. This epithet can also be applied to all symbols associated with either Dione or Aphrodite, such as the dove.

Doritis- “Bountiful”.

Epistrophia- “She Who Turns to Love”.

Erykina- “of Eryx”. The epithet was common on Mt Eryx in Sicily, where a famous temple was dedicated to the Goddess. The temple was built by Eryx, son of Aphrodite and Butes, King of Sicily. Although, it is also said Aeneias built the temple. Eryx’s daughter, Psophis, dedicated a temple to this aspect of the Goddess in Psophis, a city in Arcadia. At the beginning of the Second Punic War, this aspect of Aphrodite was introduced into Rome. Her first Roman temple was built in 181 BC at Porta Collatina.

Euploea- “Fair Voyage”.

Eustephanus- “Richly Crowned”, “Well-Girdled”.

Gamelii- “Protectress of Marriage”. This was an epithet for all deities who worked to protect marriage and/or presided over marital rites. The deities who shared this epithet were Zeus, Hera, Aphrodite, Peitho, and Artemis. It was believed these five deities must be invoked in order to have a successful wedding and marriage. The Moirai also shared this epithet. However, it can be said any deity may be invoked under the epithet as all deities protect marriage. The month of Gamelion honors this aspect of the Gods. It was also celebrated during the festival of Gamelia.

Genetyllis- “Protectress of Births”. This epithet was shared by Aphrodite and Artemis. It was also the name of a distinct Goddess who worked with Aphrodite. Deities who deal with generation and birth may also share this epithet, and were considered to be companions of Aphrodite of Kolias.

Hekaerge- “Far-Working”, “Worker from Afar”, “Mentor of Hekaerge”. This epithet was shared by Artemis and Aphrodite. The first two interpretations related to Aphrodite. It was most commonly used in Iulus, a city on Cos Island.

Hera- “of Hera”. This epithet combined Hera and Aphrodite. It specifically relates to Aphrodite as a Goddess of Marriage.

Hoplismena- “Armed”.

Idalia- “of Idalion”. This epithet was common in Idalion, a city in Crete.

Limenia- “of the Harbor”. This epithet is shared by many deities including Zeus, Aphrodite, Artemis, Priapus, and Pan.

Machanitis- “Deviser”, “Contriver”. This epithet was shared by Zeus, Aphrodite, and Athena. This epithet was commonly used in Megalopolis.

Melaenis- “Black”. This epithet was common in Corinth. It referred to Aphrodite’s power to work in the night.

Melinaea- “of Meline”. This epithet was common in the Argive city of Meline.

Migonitis- “of Migonium”. This epithet was used at the Goddess’ temple on Cranne Island in Laconia.

Migontis- “Union” This epithet refers to Aphrodite’s domain over marriage.

Morpho- “of Shapely Form”. This epithet was common in Sparta. She was often represented sitting and veiled, with her feet bound.

Nicephorus- “Bringer of Victory”. This epithet was common among the deities.

Nymphia- “Bridal”.

Pandemos- “Common to All the People”. This epithet is shared by Aphrodite and Eros. This epithet had a double meaning and strongly tied into Aphrodite’s role as a Love Goddess. Firstly, this epithet was used to refer to Aphrodite as a Goddess of Sex and other Sensual Pleasures. (Compare to this to Aphrodite of the Heavens.) Scopas built a statue to this aspect of the Goddess in the city of Elis where she rode as a ram. Secondly, this epithet refers to Aphrodite’s to unite people into a social and/or political body. This second aspect was worshiped in Athens alongside Peitho. It was instituted by Theseus when he united the scattered townships into the city-state of Athens. It is believed by some that Solon actually called for the erection of a sanctuary to the Goddess in Athens, either because her statue already stood in the agora or because courtesans were required to pay taxes to fund the project. This epithet was also common at Megalopolis in Arcadia and Thebes. Festivals to Aphrodite of this name consisted of the sacrifice of white goats.

Paphia- “of Paphos”. A well-known temple was dedicated to Aphrodite at Paphos in Cyprus. This epithet was also common in Ino. A statue was dedicated to this aspect of the Goddess in the local sanctuary, between Oetylus and Thalamae in Laconia.

Peitho- “Persuasive”. This epithet was shared by many deities including Artemis and Aphrodite. It also referred to the Goddess Peitho, who ruled over persuasion.

Philommides- “Laughter-Loving”.

Philommedes- “Genital-Loving”.

Pontia- “of the Sea”.

Pothon Mater- “Mother of Desire”.

Praxis- “Action”. This epithet refers to Aphrodite’s role as a Goddess of Sex.

Psithyristes- “Whispering”.

Pyrenaea- “of the Pyrenes Mts”.

Symmachia- “Ally”. This epithet refers to Aphrodite’s role as a Goddess of Love.

Syria- “of Syria”, “the Syrian”. This epithet combined Astarte and Aphrodite. Astarte was a Middle Eastern Goddess of Fertility, Love, War, and Sex. It is possible Astarte and Aphrodite were originally the same Goddess since Aphrodite’s spread west into Cyprus and then into Greece. An alternative of this epithet is Syria Dea.

Urania- “Heavenly”, “Divine”, “Daughter of Uranus”. This aspect of the Goddess was specific to her role as Goddess of Love. It was usually contrasted with Aphrodite, Common to All the People. It also refers to the possibility of Aphrodite being Uranus’ daughter without a mother. Wine would not be an acceptable offering to this aspect of the Goddess.

Xenia- “of the Foreigner”.

Zephyritis- “of Zephyrium”. This epithet was common in Zephyrium, a city in Egypt.

Zerynthia- “of Zerynthus”. This is a poorly understood epithet. This epithet was common in the Thracian city of Zerynthus. The local sanctuary was built by Phaedra.

I hope this is a helpful list for anyone interested in worshiping Aphrodite. These are her main epithets. I took out alternate spellings and epithets which had the same meanings but were less widely known than the ones shown here. I left similarly spelt epithets with very different meanings. Some epithets whose meanings are unknown appear in the list. Any help identifying these epithets would be awesome. If you are interested in ideas on when to use these epithets or inspiration based on them, shoot me an ask!