#ancient hellenismos

Today, let's address some popular myths (and the truths) about Hellenismos and its deities. Not very surprisingly, most of these things come from Wicca or Christian colonization. You can believe these things if you want, they just aren't from the religion.

Myth 1: Deity work is dangerous

Truth: Deity work, in Hellenismos, isn't any more dangerous than worshiping the Christian god is supposed to be. This notion didn't originate in Hellenismos, and is also a largely neopagan idea. Our theoi aren't monsters or aggressive. They won't kill you over tiny mistakes. Just respect them, do what you can, and you'll be fine.

Remember that even in the mythos, people aren't smited for the wrong offering. They're smited for blatant and deliberate disrespect, which by nature can't be done accidentally.

Our deities genuinely aren't easily angered. They wont be mad if you reach out to them, if you confuse them for something else, if you give them the wrong offering, etc.

Myth 2: You need to look out for entities impersonating deities

Truth: Again, this isn't remotely from Hellenismos. Our gods cannot be impersonated by evil entities. Frankly, we don't really have entities with that desire or power in the religion. If you're contacting a Hellenic deity, and you get an affirmative response, you contacted them. The idea you didn't, or that something else is lying to you, is from outside the religion. Our deities are more powerful than random ghosts, and our religion doesn't have that concept.

Myth 3: Hekate is a moon goddess/crone

Truth: Hekate is associated with the moon, but she is not a goddess of the moon. She is the goddess of one lunar phase--the dark moon, which is on the eve of Hekate's Deipnon. She is also not a crone goddess outside of neopaganism and Wicca. Historically, she was depicted as a maiden. Her triple form was also not maiden/mother/crone, simply a triple maiden-esque figure.

Myth 4: Hestia gave her seat to Dionysos/Apollon took Helios's chariot

Truth: Honestly, it's just a difference in counting. Some deities were and weren't Olympians depending on time, culture, and locations. No seats on Olympos were "given up," it's just that sometimes one is there and sometimes the other isn't.

As for the chariot, no. Apollon didn't replace Helios. They were synchronized, but Apollon didn't "take" the chariot, and Helios was never removed. Helios is still the sun--his name is literally "sun."

Myth 5: The myths are history/Hellenic Polytheists believe in the myths

Truth: The characters in myths are real to us, and some myths are literal, but in general, Hellenic mythology is not meant to be taken fully literally. Most of it is symbolic. Additionally, a lot of the r*pe in the mythos is translation errors. We believe in our heroes and our gods, and we believe there is truth in the myths, but no, our mythology isn't like Christian mythology--it's not expected or really encouraged to believe the myths are strictly true history. The myths aren't even consistent over time and location, so it's simply impossible to believe in all of them at once. But no, our gods do not act the way they do in mythology. Myths are by and for mortals, and do not capture the divine.

Myth 6: It's disrespectful to dress up as or write fiction about the gods

Truth: This is just ridiculous and ahistoric. The majority of Ancient Greek theater was deity cosplay and fanfiction. I said what I said.

This can definitely be done disrespectfully, but isn't inherently disrespectful. You also aren't required to represent the theoi fully accurately in this.

Myth 6: X god is Y orientation/gender

Truth: While you can certainly theorize our theoi's sexuality, and none of our gods are cishet by modern standards, none of the gods can only be interpreted as one gender or orientation. The terms we ascribe to them are based on mythos, portrayals, and modern interpretation of historic social roles.

The most common of these theories are maiden goddesses as aroace (ie. Hestia, Athena, Artemis), erastes (top) gods as bi men (ie. Zeus, Apollon, Patroklos), eromenos (bottom) gods as gay men (ie. Ganymedes, Hyakinthos, Akhilleus), and Artemis as a lesbian.

None of these are wrong, to be clear. It's just not as simple as using our modern labels for them. Erastes and eromenos were both considered straight in Ancient Greece; being a 'virgin' didn't always mean celibate; Artemis can be interpreted as bi, lesbian, and/or aroace based on her myths. You can interpret them however you like--I certainly interpret my gods as queer--but there is no single right answer.

Myth 7: You need a patron or to be devoted to someone, or can only have one patron/be devoted to one god, & devotion is an oath

Truth: Patron deities are more of a principle in neopaganism and Wicca than in Hellenismos. Worshiping the theoi does not require you to find a patron or devote to a deity, ever. Patronage is not particularly important or common, unless you are thinking of a patron god of a trade (ie. if you're a blacksmith your patron is Hephaistos).

Devotion is also not exclusive, and never requires an oath. Oaths in Hellenismos are extremely serious, and should never be taken without extreme caution. If you aren't willing to die if you break the oath, don't make it--find something else. You probably wont die, but that's the necessary level of certainty. Devotion, while serious, is not as serious as being oath-bound. You can be devoted to multiple deities, and devotion can be called off if needed. You can't really call off an oath.

Myth 8: X god is a r*pist!

Truth: Please stop it. Just stop it. No. Especially if you're basing that on Lore Olympus. The mythology isn't fact, weird inaccurate mythology fanfic written by someone who doesn't know anything about the myths isn't fact.

The mythology isn't straight up history. The myths were often mistranslated (the Greek word for r*pe didn't just mean r*pe) and they aren't facts. They were also products of their culture. So. No. They are not. And their worshipers aren't r*pe apologists.

Myth 9: Titans are evil and/or Olympians hate titans

Truth: Titans are fine. Really. They're not evil, they're not going to hurt you. They're just another kind of Theoi. Many of them were actually a large part of the historic religion. Hekate's Deipnon was a monthly festival, after all. And no, Olympians don't hate titans. Remember the point about myths not being literal.

Myth 10: The gods are jealous

Truth: No, the gods will not be jealous if you worship another god. They wont be jealous if you worship another pantheon, or if you need a break. If you're a god consort, they won't be jealous if you're interested in other mortals or deities. If you're a devotee, they won't be upset if you devote to other deities.

The most jealous a god gets is upset if you break an oath, promise, or agreement with them. If you promised them a daily libation but skipped it for another deity without permission, they may get upset. But even then, that's not really jealousy.

Myth 11: If you work with X deity, you can't work with Y

Truth: This is usually based on rivalry in mythology, and isn't true at all. Related to the above jealousy point, no deity in real life hates another deity, especially not enough that if you worship both they'll be upset. You can worship Aphrodite and Persephone. You can honor Hera and Leto.

Most of these gods are actually happy if you honor other theoi. Many of them are family, or share domains.

Disclaimer: This post is non-exhaustive, and though I'll try to equally spread my focus, it will inevitably lean towards the kinds of magik I personally practice.

Often, in modern pagan circles, people are under the impression that Ancient Hellenismos either didn't have or despised witchcraft. This is largely from three causes. The first is simply misreading, or failing to come across witchcraft in the Hellenism they research. Second is only reading about or adhering to branches that didn't like witchcraft (usually due to it being perceived as hubristic) and therefore assuming that's the most popular opinion. Finally, sometimes people apply their assumptions based on Christian and Germanic culture to Hellenismos, and assume it carries the same attitudes.

In actuality, the view of witchcraft was historically more neutral. Witches weren't typically seen as hags, but maidens, respectable men, priests, and more. It should also be noted that, frankly, "witch" is a slightly tonally incorrect translation usually applied to the word "pharmakis."

For historical attitudes towards witches, we can read works surrounding mainly Medea and Kirke, as well as Hekate if we go past pharmakeia.

But pharmakeia and nekromankia (necromancy) are far from the only forms of witchcraft or magik--which in Ancient Greek would be "mageia" or "goeteia" depending on time and place, but will simply be called "magik" here.

So, with that very long introduction, let's get into types of magik.

Pharmakeia - Herbal Sorcery, Witchcraft

Pharmakeia is perhaps the most recognizable form of magik in historical Hellenismos. As mentioned, it was associated with the heroine Medea, as well as the goddess/nymph/hero (it's complicated) Kirke. This was magik performed using the aid of herbs, and both historically and now blends magik and science. It includes brewing poisons, casting curses, potionmaking, transmutation, and more. Kirke, famously, used pharmakeia to transform men into swine, whereas Medea tended towards poisoning, but both had variety in their craft.

Generally, when pharmakeia is translated, it's done very broadly compared to other kinds of magik. For example, pharmakeia is usually translated, especially in the Odyssey, to "witchcraft" or "sorcery." Pharmakis--the word for a practitioner of pharmakeia--is usually translated to "witch." This often leads to misconceptions of witchcraft in Hellenismos being specifically oriented around herbs and transmutation, when that's only a small piece of the picture.

Nekromankia/Nekromanteia - Necromancy

Nekromankia is far more famous now in its Anglicized pop-culture form, but it was most certainly present in Hellenismos. It's important to clarify that in Ancient Hellas, nekromankia was magik pertaining to the dead, not things such as zombies and raising the dead. In Hellenismos, the maintenance of good relationships between the dead and the living is of great importance. There were plenty of festivals devoted to placating and celebrating the dead--not to mention the monthly Attic holiday Hekate's Deipnon, devoted to honoring Hekate, goddess of nekromankia. So, unsurprisingly, there were witches who gravitated towards this as a craft.

Multiple Hellenic deities were associated with nekromankia, the most notable of which being Hekate, but also Persephone. Though, of course, any khthonic deity--especially khthonic theoi who also had non-khthonic aspects--were relevant, such as Haides or Hermes. A practitioner of nekromankia would be referred to as a nekromanteías.

Manteia - Divination, Oracles

It should be noted that manteia is heavily contested as being a form of witchcraft or even magik in Hellenismos, but it certainly meets the qualifications. The main reason this debate exists is controversy around magik in Hellenismos in general, since as most Hellenists know manteia is so central to so much of our religion, and those who dislike magik are insulted by it being considered that. Additionally, the definition of magik is constantly in flux--it's debated in modern magik circles, and it's even harder to apply a definition we can hardly agree on to an ancient culture with its own independent definitions.

Manteia is, most simply, the power to give prophecies, divination, and the use of oracles. It's the power of the Pythia (Delphic Oracle), it's in the Olympian Alphabet Oracle, it's every single seer and prophecy and divinatory method known to us.

Someone who practices manteia is called a mantis (usually translated as "soothsayer" or "diviner") or a khresmologos ("oracle"), depending on station.

Heliomanteia - Solar Magik

Heliomanteia is hard to find detailed historical information on, but most simply, it's magikal invocation of the sun. This is generally done by attempting to harness the power of the sun, or by requesting the aid of solar deities (namely, Helios).

Interestingly, Helios had many associations with witchcraft and warding off evil. It could be assumed that, due to the qualities attributed to Helios, heliomanteia would be best used to reveal truth, ward off evil, harness the power of fire, promote life, and similar.

Presumably, a practitioner of heliomanteia is a heliomantis.

Goeteia - Magik, Charms

Goeteia (in modern times "goetia") is a term for magik that fell out of style for general magik around the 5th century BC in favor of mageia. It, additionally, was shoehorned into a dichotomy of theurgy (divine, "professional," and virtuous magik) and goeteia (low, malicious, and fraudulent magik). This was largely due to political and social overhaul. The name became associated with fraudulent and harmful magik, and talk of goeteia in Ancient Hellas is a major source most anti-witch Hellenists use.

The goes (practitioner of goetia) was maligned, seen as hubristic and either trying to go against the power of the gods or intending to scam others. Plato famously portrayed them as malicious frauds, and he was not alone. Since the term "goes" is generally translated as "witch," it's not a leap to figure out why this lead to a lot of anti-witch Hellenists.

However, before this (and technically after), "goeteia" simply meant magic, charms, and similar. As a unique practice, and not simply an umbrella term for witchcraft, it can be considered channeling, a relative of nekromankia, or baneful magik, depending how much one leans into the later definition.

Theourgía - Deity Work, Divine Magik

Theourgia (in modern times "theurgy") quite literally translates to "deity work" or "god(s) working." It is ritual, sometimes magik, done with the intent of invoking one or more of the theoi. This was the ritual magik often performed by priests. In fact, it could be considered the mainstream magik of Ancient Hellas--assuming, of course, that one considers it magik.

It's not only historic magik that was central to the religion, but sets historical precedent for the controversial phrase "deity work." The existence of theurgy as the "higher form" of magik in Ancient Hellas is singlehandedly enough evidence to prove the phrase is not and would not be considered inherently hubristic. It should be noted that this form isn't inherently superior, but if you asked Plato, he would disagree.

There are certainly more forms of mageia in Ancient Hellas--For example, I skipped over amulets (periapta), which were almost incontestably the most common magik in a lot of Ancient Hellas, since they could technically fit under some other crafts and because they're the easiest to research on your own. It's a similar case with potions, too.

One important takeaway is the hard line between magik, religion, and science is a fairly recent invention. Pharmakeia could act as medicine, not just sorcery. Many potions were also medication. Frankly, the more women were involved, the more practical it tended to be, with 'spells' often being genuine aids to childbirth and/or birth control. This didn't make them any less magikal, and the magik doesn't make it less real.