time to retire to my chambers (got under the covers)

German hunting knife, 19th century

weird asks that say a lot

in

1. coffee mugs, teacups, wine glasses, water bottles, or soda cans?

2. chocolate bars or lollipops?

3. bubblegum or cotton candy?

4. how did your elementary school teachers describe you?

5. do you prefer to drink soda from soda cans, soda bottles, plastic cups or glass cups?

6. pastel, boho, tomboy, preppy, goth, grunge, formal or sportswear?

7. earbuds or headphones?

8. movies or tv shows?

9. favorite smell in the summer?

10. game you were best at in p.e.?

11. what you have for breakfast on an average day?

12. name of your favorite playlist?

13. lanyard or key ring?

14. favorite non-chocolate candy?

15. favorite book you read as a school assignment?

16. most comfortable position to sit in?

17. most frequently worn pair of shoes?

18. ideal weather?

19. sleeping position?

20. preferred place to write (i.e., in a note book, on your laptop, sketchpad, post-it notes, etc.)?

21. obsession from childhood?

22. role model?

23. strange habits?

24. favorite crystal?

25. first song you remember hearing?

26. favorite activity to do in warm weather?

27. favorite activity to do in cold weather?

28. five songs to describe you?

29. best way to bond with you?

30. places that you find sacred?

31. what outfit do you wear to kick ass and take names?

32. top five favorite vines?

33. most used phrase in your phone?

34. advertisements you have stuck in your head?

35. average time you fall asleep?

36. what is the first meme you remember ever seeing?

37. suitcase or duffel bag?

38. lemonade or tea?

39. lemon cake or lemon meringue pie?

40. weirdest thing to ever happen at your school?

41. last person you texted?

42. jacket pockets or pants pockets?

43. hoodie, leather jacket, cardigan, jean jacket or bomber jacket?

44. favorite scent for soap?

45. which genre: sci-fi, fantasy or superhero?

46. most comfortable outfit to sleep in?

47. favorite type of cheese?

48. if you were a fruit, what kind would you be?

49. what saying or quote do you live by?

50. what made you laugh the hardest you ever have?

51. current stresses?

52. favorite font?

53. what is the current state of your hands?

54. what did you learn from your first job?

55. favorite fairy tale?

56. favorite tradition?

57. the three biggest struggles you’ve overcome?

58. four talents you’re proud of having?

59. if you were a video game character, what would your catchphrase be?

60. if you were a character in an anime, what kind of anime would you want it to be?

61. favorite line you heard from a book/movie/tv show/etc.?

62. seven characters you relate to?

63. five songs that would play in your club?

64. favorite website from your childhood?

65. any permanent scars?

66. favorite flower(s)?

67. good luck charms?

68. worst flavor of any food or drink you’ve ever tried?

69. a fun fact that you don’t know how you learned?

70. left or right handed?

71. least favorite pattern?

72. worst subject?

73. favorite weird flavor combo?

74. at what pain level out of ten (1 through 10) do you have to be at before you take an advil or ibuprofen?

75. when did you lose your first tooth?

76. what’s your favorite potato food (i.e. tater tots, baked potatoes, fries, chips, etc.)?

77. best plant to grow on a windowsill?

78. coffee from a gas station or sushi from a grocery store?

79. which looks better, your school id photo or your driver’s license photo?

80. earth tones or jewel tones?

81. fireflies or lightning bugs?

82. pc or console?

83. writing or drawing?

84. podcasts or talk radio?

84. barbie or polly pocket?

85. fairy tales or mythology?

86. cookies or cupcakes?

87. your greatest fear?

88. your greatest wish?

89. who would you put before everyone else?

90. luckiest mistake?

91. boxes or bags?

92. lamps, overhead lights, sunlight or fairy lights?

93. nicknames?

94. favorite season?

95. favorite app on your phone?

96. desktop background?

97. how many phone numbers do you have memorized?

98. favorite historical era?

i don’t believe in dating apps u have to meet your partner organically on tumblr

Spring solstice is today (in Northern hemisphere)! But remember that you can celebrate things late if needed - there is no shame in needing to push a celebration back in order to prepare more or simply because it works better with your schedule.

An important lesson we can learn from plants, especially those considered "weeds", is that if a system does not work for you, grow around it.

Dandelions cannot thrive trapped under a concrete roof, so they twist and spread and sprout between the cracks.

Tree roots will find their way through foundations and bricks to feed the tree.

Brambles will climb up and over fences designed to keep them out, if what's beyond let's them grow.

A sunflower in a pot will face the sun, not the room it's owner so desperately wants it to decorate.

Do what you need to do to thrive, irregardless of what others think you should do.

"Autism epidemic" just isn't a thing.

Autistic people have always been around.

We were "changelings", "strange kids", "he doesn't talk much", "she's always been odd", "they're just weird", "they keep to themselves", and so on, and etc.

We've always been here.

Environmental Protection - Bats, Postage Stamps - Poland, 1997

Some little things I've learned over a decade of witchcraft:

–Roberto Bolaño

Random pictures from a late afternoon walk 🌲

I hope you fall in love with yourself. I hope you fall in love with the way your eyes light up when you laugh. I hope you fall in love with your face and your hair and your body in all their imperfect perfection. I hope you fall in love with taking care of yourself. I hope you fall in love with the sound of your voice. I hope you fall in love with your vulnerability and your strength. I hope you fall in love with all the things that make you uniquely you. I hope you fall in love with yourself.

i love you fairy tales i love you folklore i love you myths i love you stories as old as humanity itself i love you oral traditions i love you characters carried through time on my ancestors’ tongues i love you story i’ve seen a million ways and want to see a million more i love you archetypes i love—

The importance of epithets in Hellenic polytheism

Most hellenic polytheists are acquainted with epithets. Epithet lists and posts about epithets often float around — or you’ll find a post about a god’s specific aspect. However, their importance is often understated. They are not merely just titles, but fully fledged aspects. Some epithets deviated so much that there would be two separate temples to the same god but under different epithets. Priests often would be dedicated to just one epithet of a god, as aspects often had different connotations and expectations.

Apart of the multitude of epithets is the multitude of priests. For example, a city could have two priests of Aphrodite but they were be under different epithets. Rituals for these aspects could differ greatly, therefore there were two different priests. Local cultus also had many regional epithets, some only for that exact region. Epithets are an essential aspect to Ancient Greek religion and therefore hellenic polytheism. It is criminal that they are not discussed more.

Complexity of and Contrasting epithets 

As with epithets, it ultimately demonstrates the complexities of the gods. Zeus is both the giant serpent under Meilichios, but also the Olympios. He is both, but yet not both at once. Sometimes he is the giant chthonien serpent and other times the ouranic Olympian king of the gods. They play radically different roles as the aspects are wildly different. We need the epithets Meliichios and Olympios to differentiate and call forth that aspect. Calling upon the correct epithet is a way to strengthen an outcome of a situation — such as praying for health. 

Another contrasting feature of epithets is that some are chthonic and others are ouranic. The entire worship style will change depending upon the aspect you worship. It is important to learn these aspects for this reason — the method of worship will change. You could eat an offering to Hermes, but not an offering to Hermes Chthonios.

Some epithets varied so much that they had to have different shrines for worshipping them. Apollon Pythios and Apollon Smintheus were so wildly different that you would need two shrines in a city instead of just one.

In prayer, epithets can often be critical for a specific outcome. You would not invoke Dionysos Eleutheros for healing, but instead Dionysos Hygiates (dispenser of health).  Prayers often addressed one specific epithet of a god (or even a hero) for something. By doing this, one ensures and directs the outcome they seek. In the case of heroes, it is often tied to ancestral cities or unique cultic functions of the dead hero. Epithets of heroes in cult are rarer, but they exist. The contrast is within the outcomes of the aspect you invoke.

Essentially, epithets can contrast each other greatly due to the variation in aspects. Certain epithets, particularly those of the ouranic/chthonic variations, will change the entire method of worship. 

Epithets and the expansion of cults

The spread of a deity’s cult was not limited to merely just spreading their worship, but could be for expanding one specific epithet. The spread cult of Apollon Pythios and Enodia in Thessaly is a prime example of this. Thessaly already honoured Apollon and had festivals/months named for him under different epithets. 

Yet when they pushed to create a Thessalian national identity, they spread the cult of Pythian Apollon and Enodia to do so. Therefore it was Pythian Apollon and Enodia that were the divinities for the national identity — not just Apollon, not Phoebus Apollon. Only Pythian Apollon / Apollon Pythios. Pythian Apollon differed greatly from the other aspects of his that were worshipped in Thessaly.

Enodia herself gained epithets due to the expansion of her cult. She gained the epithets ‘Pherae’ for the city of Pherai and ‘Larissa’ for the city of Larissa. These define her as within those ranges and of those cities.

Aphrodite Ourania is another aspect of the expansion of cults. Her cult under the title Ourania was one of the most widespread cults in antiquity. There were many cults to Aphrodite under various epithets such as Areia. But it was Aphrodite Ourania that was the most Panhellenic aspect of hers.

The importance of epithets is the unique function of spreading a cult of a god under that epithet and a specific epithet being the most ‘panhellenic’ version of them. Worshipping a god only under that epithet was extremely common and cults of gods already worshipped could be introduced due to the variation in epithet.

Epithets and Syncretism 

Another aspect to epithets is syncretism. Some epithets are actually syncretism between two deities, such as Hekate-Enodia or Dionysos-Sabazios. With syncretism their traits become melded together as the deities are fused into one. However, the name of another god can be expanded — Hekate-Enodia is not the same as Enodia. Hekate Enodia has some details that do not belong to Enodia or merely just Hekate. Calling upon Hekate Enodia does not necessarily mean one syncretises Hekate and Thessalian Enodia.

Such as the case of Artemis Ephesus, a god with an epithet can be an entirely different god. The goddess of Ephesus was identified with Artemis. Her worship was beyond different from that of Artemis. Many would consider Artemis and Artemis Ephesus completely separate deities due to the syncretism.

Priesthood and Epithets 

Exceptions are bound to and do exist within Ancient Greece, therefore there were some priests that were general priests of a deity. Most priests in Ancient Greece were dedicated to a specific epithet or epithets of a god. Multiple priests of the same deity existed at once, yet they were all different as they were all dedicated to a specific epithet. Each priest was a ritual expert, especially of those that were preformed for that specific epithet. 

Temples were also often dedicated to one specific epithet. For example, a third temple might be added into a city that already had two just for that specific epithet. Due to the addition of another temple, the city would add in another priest.

One example of a priestess of a particular epithet is the priestess of Athene under the epithet Nike. Athene Nike (‘victory Athene or Athene victory’) brings success in battles. The priestess would then do rites to bring forth victory for soldiers in battle. She would tend to the icon of the goddess and her area of worship. Being an expert of rituals was key to ancient priesthood and priests were particularly honoured for their ability to do the rites well. Athene Nike’s rights would differ significantly from other epithets for Athene — that is why a specialised priestess for this aspect is needed. 

Personal ‘tailored’ epithets 

One of many practices to arise in the Hellenistic era was the use of personal ‘tailored’ epithets of gods. These epithets defined a theos as of a family or person. Invoking a god with a tailored epithet is to invoke that personal relationship and protection. These epithets could even be applied to a region or group of people. Delian Apollon is of Delos, therefore those on Delos may call upon him. This defines Delian Apollon as the protector and god of Delos.

Differing Parentage and Epithets

Yet another function of epithets is having an aspect that had a different parentage. One of the best examples of this is Aphrodite. She is either the daughter of Zeus and Dione or born of the castrated genitals of Ouranos. This is reflected in his epithets. Aphrodite Dionaia is blatantly a daughter of Dione, for example. 

Epithets are meant to hold variation. Some epithets were made specifically because it was an unusual form of worshipping them. This could extend to mythology and their parentage. 

Creating more epithets / creating new cults in the modern day 

I would like to define this section not as using your own personal epithets in your praxis, but developing new cults from modern epithets. You are free to use personalised epithets — I have some I use for my own praxis. Instead I’m going to focus on creating new entire cults and expanding upon aspects akin to what it was done back then. 

In my opinion, before deciding to develop an aspect or to create an aspect one should understand how exactly epithets work. At the end of this post I will link free articles and books that will rely this information to you. 

For this section, I will focus on a collective epithet that many apply intuitively: Helios Pharmakon / Helios Pharmakos. These define him as the god of pharmakeia, which is translated as witchcraft. His children such as Kirke practice it. The epithet highlights and pinpoints that aspect of his. 

Theoretically, a new cult and specialised rituals could form for Helios Pharmakon. Eventually small spg will morph and grow into a concrete spg that has fully revealed and developed a new side to Helios. When witches wish to call upon Helios, they’d then invoke Helios Pharmakon, Helios Pharmakos, or Helios as the sword of Hekate. Common shared experience and gnosis can develop “new” complexities and aspects.

Application in Praxis

You should absolutely use epithets in your praxis. Whether this is calling upon various epithets at times or only worshipping one aspect of a god, you should use them. Worship styles can alter drastically depending on the epithet. Even genealogy can differ depending upon the epithet. 

As the ancients did, you may honour a god under only one epithet. I personally honour Apollon Smintheus in particular and it’s amazing — Apollon Smintheus is amazing. It’s entirely possible to only be devoted to one epithet of a deity. 

Studying epithets also makes an excellent devotional activity. You are discovering more about them. It’s even better if you share the research or resources you acquired to discover more about this epithet.

It is and was possible to honour a god or gods under various epithets. I would definitely recommend getting acquainted with many. I may honour Apollon Smintheus but I am not afraid to honour Apollon Paian. If you do not wish to only one or a few epithets, you should still use them. If you are close to Dionysus and require healing, feel free to invoke Dionysos Hygiates. Explore the complexity of the gods with epithets — there is no downside to it.

Conclusion 

Greek polytheism is complex and full of plurality. This is expressed particularly through epithets. Epithets are essential to hellenic polytheism and worship. They bring forth the complexities of the gods — and under some epithets, they could have variation in parentage. Some aspects will completely redefine worship of a deity. 

I would recommend reading the future reading section I have created to truly grasp the complexity of epithets and their usage. These resources are meant for you to use them, so please do. My post does not completely capture the sheer complexity of epithets and their usage — so read the resources I have provided.

Bibliography 

Parker, R. (2011). On Greek Religion (Cornell Studies in Classical Philology, 60) (Illustrated ed.). Cornell University Press.

Versnel, H 2011 Heis Dionysos! – One Dionysos? A Polytheistic Perspective.

Dignas, Beate, and Kai Trampedach, eds. 2008. Practitioners of the Divine: Greek Priests and Religious Figures from Homer to Heliodorus. Hellenic Studies Series 30. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn3:hul.ebook:CHS_DignasB_and_TrampedachK_eds.Practitioners_of_the_Divine.2008.

Detienne, M. (2001). Forgetting Delphi between Apollo and Dionysus. Classical Philology, 96(2), 147-158. 

Johnston, S. I. (2013). Restless Dead: Encounters between the Living and the Dead in Ancient Greece (First ed.). University of California Press.

Josine Blok, « The priestess of Athena Nike », Kernos [En ligne], 27 | 2014, mis en ligne le 01 octobre 2016, consulté le 12 janvier 2021. URL : http://journals.openedition.org/kernos/2274 ; DOI : https://doi.org/10.4000/kernos.2274

Morgan, C. (2010). Early Greek States Beyond the Polis (1st ed.). Routledge.

C.D. Graninger, « Apollo, Ennodia, and fourth-century Thessaly », Kernos [En ligne], 22 | 2009, mis en ligne le 26 octobre 2012, consulté le 12 janvier 2021. URL : http://journals.openedition.org/kernos/1775 ; DOI : https://doi.org/10.4000/kernos.1775

HECATE (Hekate) - Greek Goddess of Witchcraft, Magic & Ghosts. (2017). Theoi Greek Mythology. https://www.theoi.com/Khthonios/Hekate.html

Jenny Wallensten, « Personal protection and tailor-made deities: the use of individual epithets », Kernos [En ligne], 21 | 2008, mis en ligne le 01 octobre 2011, consulté le 11 janvier 2021. URL : http://journals.openedition.org/kernos/1602 ; DOI : https://doi.org/10.4000/kernos.1602

Cyrino, M. S. (2010). Aphrodite (Gods and Heroes of the Ancient World) (1st ed.). Routledge.

Allan, A. (2020). Hermes (Gods and Heroes of the Ancient World) (1st ed.). Routledge.

Budin, S. L. (2018). Artemis (Gods and Heroes of the Ancient World) (1st ed.). Routledge.

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Further reading