Mar 27, 2025
That image we all know and love but Ariadne and Dionysus!
+Dialogue
Loading...
seen from Singapore
seen from United States
seen from Japan
seen from Malaysia
seen from United States
seen from Russia
seen from United States
seen from Malaysia
seen from Malaysia
seen from China
seen from United Kingdom
seen from United States
seen from Italy
seen from United States
seen from China
seen from Ireland
seen from Russia
seen from Ireland
seen from Spain
seen from T1
That image we all know and love but Ariadne and Dionysus!
+Dialogue
Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch • No registration required • HD streaming
Roman double-faced stela, depicting the god Serapis on one side and an unknown woman (probably the deceased), Harpocrates, and Isis in her snake form on the other
1st - 2nd century CE
Museo Egizio Cat. 7148
Bas-relief of Serapis and Isis-Thermoutis, BNF, Department of Coins, Medals and Antiquities
On the Proverbs of the Alexandrians, ambiguously attributed to Plutarch (so, pseudo-Plutarch), presents the theology of Athena as an aspect of Persephone (Artemis, Athena, and Hekate). So in Alexandrian religion Athena was related to Hekate and Persephone (who is equated to Isis) in a mystical (hidden truth) tradition. The following is taken from Martiana (Sartrix) the original translator.
Pseudo-Plutarch: The thirtieth (or ‘number thirteen’, triakás) is honored in (the realm) of Hades in a rather mystic fashion, because of Hekate, to whom also the trígla (‘red mullet’) is sacrificed. [Some text lost] because he says that this Hekate is Tritogenē (‘triple-born’ or ‘of three kinds’),* since the three – Athena, Artemis and Hekate – seem to be one. In mystic fashion, Persephoneia, the lady of those in the underworld (hypokhthoníōn despótis), is called Hekate, and hence the shrines (or ‘cult statues’, aphidrýmata) of Hekate are set up next to crossroads (trihódoi), and the rites honoring of the dead (tà nekýsia) are held on the thirtieth day of the month (triakás). And the proverb is applied to those who busy themselves and search to learn hidden things.
(*Otherwise a title of Athena.)
“The thirtieths in (the realm) of Hades”
Chrysocephalus [medieval Eastern Roman writer]: (The proverb is applied) to those who busy themselves and seek to learn hidden things; and the thirtieth (i.e., of the month?, triakás) is a mystery of Hekate.
[Isis Persephone and Serapis Hades, Gortyna 2nd century CE]
Last updated 6.05.2026
Hello! My name is Quinton (they/he). I'm a Timorese-Australian 23-year-old queer non-binary hellenic polytheist, kemeticist, witch, and angel worker of seven years.
This is my main blog which is very eclectic in content from my fleeting interests to my forever ones. I have some original content and a lot of reblogs.
I would describe my practice as ecstatic and mystical, as it uplifts direct and personal experiences with the divine, as well as academically-inclined with my commitment to self-led study and formal study programs that build my skills and knowledge!
I am an author, speaker, anthology curator, educator, event manager, and counsellor-in-training.
Keep Reading this post for my constellation of devotion, my areas of interest and research, my tags, and my links.
Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch • No registration required • HD streaming
A Sarapis statuette from the Bardo Museum in Tunis depicts the god in his normal attire and hairstyle, standing while resting his left hand on a snake-wrapped staff. The pose refers to Asklepios' Giustini types, which depict the god standing with his left hand on his hip and his right hand grasping a staff, often depicted with a snake wrapped around it. The two are composed in a similar manner, using the same arrangement of dress folds, the same pose, the same iconography, and a similar hairstyle. The visual connections between these two images underscore the theological similarities between the two gods: both are latecomers to the Greek pantheon, responsible for healing, associated with dreams and dream oracles, and expected to intervene in the affairs of mortals. Adopting Asklepios as a visual model, then, makes a highly legible statement of who Sarapis is and what the Greek viewer might expect from him. (Isis in a Global Empire, p95-96)
Drawing of a syncretized Jupiter-Serapis
mind-blowing packaging