Witchcraft in Hellenismos

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.

And I hope I made it very, very clear, but witchcraft has always been in Hellenismos, and isn’t inherently hubristic. That is a myth, and is rooted often in historical (and modern) classism, misogyny, xenophobia, or similar. Always consider your source’s incentive to stigmatize before discounting all Hellenic witches.

Respectfully Visiting Strangers’ Graves

Today I visited a cemetery for Nemeseia. None of the dead people I know or who are related to me are buried anywhere near me–the closest is two states over, and most are in other countries–so, obviously, I wasn’t visiting anyone I’m connected to.

After this, I thought that it would probably be a good idea to share how I ensure I’m being respectful of the dead and their family’s when I select a strangers’ grave to honor. If you can think of any other ways to be respectful, feel free to add on.

General Cemetery Etiquette

1. Be quiet. You can talk or sing, but keep your voice low. Don’t blast Jay-Z.
2. Avoid mourners. Especially if you’re not visiting a specific grave, keep your distance from others. The cemetery is, first and foremost, a space for those grieving people they didknow.
3. Don’t walk over graves. If you cant tell where graves end, assume you should only walk directly behind and between headstones.
4. Don’t lean on, push, or touch headstones. Headstones aren’t sturdy! You can knock them down or break them.
5. Dress ‘normally’ and reasonably. I love eccentric makeup and statement fashion, but a graveyard isn’t the place for that. Avoid crop tops, lingerie, lots of glitter, etc. I wore my most simple floral skirt and a black t-shirt.
6. Don’t take dirt, bones, items, offerings, anything from a grave. It’s abhorrent. I don’t care about your graveyard dirt or 'vibes,’ don’t disturb strangers’ graves or steal their gifts. If you really need dirt get it from near the gates or something.

Selecting a Grave

1. Don’t visit someone who was born in or died this month, or on holidays. If it’s August, check that the birth and death dates weren’t in August. If the grave belongs to a man, don’t visit on Father’s Day, if it’s a Christian, not on any saints’ days, etc.
2. Make sure the grave hasn’t been recently visited. If it’s pristine and has flowers on it, leave it alone.
3. Avoid people who died less than 5 years ago. Those are far more likely to have visitors.
4. Avoid graves with religious symbols. Respect the religions of the dead. Do not involve a dead Muslim in your pagan holiday, don’t do satanic witchcraft on a Catholic’s grave.
5. Avoid graves with phrases on them like “beloved father/wife/sibling.” These are also far more likely to have visitors and living relatives.
6. Pick a site far from any mourners. Again, the cemetery is their space. Leave them be.

WhatNot to Offer/Leave

1. Avoid alcohol libations for religious graves or child deaths. Not all Muslims, for example, abstain from drink, but you should still respect the religion’s rules when you don’t know the dead.
2. Don’t leave things that spoil. No meat, no fruit, avoid food in general.
3. Don’t leave large offerings, ie. full sized bouquets and wreaths. Remember if the family does come by, you don’t want them to have to wonder who on earth gave grandpa fifty carnations and a bottle of rose.
4. Don’t leave plastic or things animals are likely to choke on.
5. No drugs or things that might be mistaken for drugs. White powders, mysterious green leafy lumps, etc. are no-goes. I hope it’s clear why.
6. Avoid bones. Not everyone wants to find a bird skull on their tia’s head stone.
7. Don’t leave art, poetry, or notes. It’s confusing and slightly creepy if you don’t know the dead.

Good Options for Offerings

1. Small, non-spoiling snacks. Unwrapped chocolate, candy, etc.
2. Flowers and plants. I leave mini bouquets of home grown oregano and lavender.
3. Unlit incense. I tied a stick into a bouquet.
4. Feathers and whiskers.
5. Lightly cleaning a plaque or headstone. Simply dusting off dirt and grass, don’t bring Clorox.
6. Liquid offerings (libations). Pour them in the dirt, don’t leave in a cup. Ideal offerings are things like small amounts of wine, water, or milk.

The grave I selected today was of a man who passed in 2014. His headstone only said his name and “community member,” and was untouched. It had no symbols other than a typewriter on it, making ti safe to assume he wasn’t very religious if at all. The offering I gave was water poured on the ground, dusting his plaque, and a small bouquet of plants and a feather.

When visiting a cemetery, it’s important above all that you respect the dead and the living. It’s not a tourist attraction or a spooky witchy site. It’s for the dead and those who loved them first and foremost. Respect that.

Y’all I’m so close to finishing my Magik in Ancient Hellas post and once I do I will be unstoppable