I made a few gifs showing yall how to sign the names of gods/goddesses!! I’d really appreciate it if you’d let me know if you want to see more witchy sign language posts in the future
i keep thinking about an event or something for polytheists focused on writingmyth retellings.
if its something specific itd be like a “MythReWriMo” (along the lines of a “Myth-Retelling Writing Month” or anything with less of a silly name fkdkdkd)
and maybe even something more non-specific? like not a month-long thing, but a more general event for coming up with retellings.
or better yet !! modern myths!!narratives or poetry
(with monthly or weekly prompts perhaps, maybe focusing on different deities depending on the time?)
i just feel like itd be so cool to have a little community interacting with our own versions of the known stories, and also with modern mythos, new stories, with the gods interacting with new domains that are a part of modern worship and cultus….
Barefoot you amble through wilds Well-crowned with mists of the evergreen. Flowers raise their petals in joy as you pass. Beasts bow their heads in humility. “Our Lady has come!” Announce the birds chirping proudly. “She’s come!” Accompany the whispers of the treetops And the rustle of the woods chants your holy name.
Last thing you knew, you were standing in CVS to buy flowers and chocolates for your sweetheart, but then you stepped outside and saw the procession in all its glory, and remembered that thisis what you’re really supposed to be doing. So now you are running towards the parade, running as though you might miss it if you don’t get there fast enough. You take the head off one of the roses and strew its petals on the ground, singing.
You’ve been feeling listless lately, and the arrival of the Mad God is something to look forward to. It is a spectacle. He’s brought through the city streets on a ship that rolls along the ground like a carriage, and he is accompanied by a train of masked revelers: women with sticks and loose dresses, men with ugly masks and dragging leather phalloi between their legs. Leaves and flowers, bright torches, the clash of cymbals and wail of flutes. The screaming has already started.
You have not seen the god before. You do not know what he looks like, but you thought you saw a mask that was intended to be his face. You remember it had a crown of vines, and bovine horns, and a manic expression. You ask the person next to you, “Why is the god mad?” and they turn their head much too slowly. They wear a theatrical satyr mask, with curling horns, and a too-wide mouth that looks like a gaping hole that is laughing at you.
“Don’t you know?
“No.”
“Oh.Well, why do you think, then?”
You have not considered this question before. It has something to do with wine, you think, but that can’t be all there is to it. You decide that the god is mad because he wants to be; he’s a god, he can be whatever he wants. So if he didn’t want to be mad, he wouldn’t be.
The boat-carriage is drawn by magnificent leopards with golden pelts. You pet one as it passes, running your hand through its silken fur, and it licks your wrist.
The procession passes, and behind it, in the negative space where it just was, is a swamp. The swamp is swollen with meltwater. There are half-buried jars of wine in the mud, left open. The whole world is open today, so the dead are here. The god brought them up with him, and they come in their own pale procession, silent. They are thirsty. They are attracted by the blood of the living. You don’t have any blood to give them, so they swarm like insects around the open wine jars half-buried in the swampy ground. They are here not as a menace, but as friends and guests, which is why they get the first of the wine.
You beckon a lost soul towards the jar nearest to you, and it comes like a shy cat to a bowl of milk. “Who did you used to be?” you ask it. It looks up at you with hollow eyes, and does not answer.
You return to the center of the city, and find that the revel is in full swing. You push through the red silk, the incense smoke, the mass of masked faces and writhing bodies. Your ears echo with the cacophony of obscene screams. The architecture of the city is strange, off somehow, though you can’t place it. These buildings look ancient, but not derelict — their ivy-twined columns are still standing, and their walls burnished white.
You don’t know where you’re going, but you arrive at a small perfumed tent draped in red, where someone is dancing in a dim spotlight. It is a young man, dressed like a harem girl in sheer purple scarves, with ribbons and flowers in his hair. His dark hair swirls around him like the smoke, and in a blur of arms he swaps out the masks in front of his face — a comic rictus, an evil grimace, a horned beast, a beautiful woman. Bells tinkle on his ankles as he dances to the eerie flute music. You sit down on a plush purple couch and watch him, mesmerized. Someone throws coins at his feet. He ignores them.
He playfully throws one of his scarves at you, and it lands on your head, draping over your face. Through its translucent fabric, he seems distorted, uncanny. He beckons you to dance with him. Some distant voice in your head tells you that you should not take it, that you will make a mockery of all decency if you dance like that. But the voice is not very powerful, not in comparison to the glint of his leaf-colored eyes. So you step up onto the raised platform. You try to match his slow, sensuous movements, but you can’t make your hips do that serpentine thing that he does. Laughing, he takes your hands in his, and lifts a ceramic cup to your lips. You don’t remember seeing him receive a drink, but now there is a cup pressing your lips apart. You take a sip of whatever’s in the cup — it’s a rich, sweet wine. It almost tastes like honey, and you greedily take a larger gulp of before he pulls the cup away.
Maybe it’s the smoke, or maybe it’s something in the wine, but you are starting to hallucinate. The man has horns. You are certain they aren’t connected to his mask; no, they are thick, curving bovine horns that stretch like branches from the wreath of leaves on his head. Was there an ivy wreath on his head before? You can’t remember.
Dizzy and intoxicated, you lie down on the nearest couch, sinking into red and purple silk. Your brain is starting to blink like fireflies. You grope up at the young man’s mask, like a cat batting at a ball of yarn, and pull it off. The horns do not come away with it. The man has a very pretty, androgynous face, framed by his dark curls that hang down like vines as he leans over you. His cheeks are flushed. “Hi,” he says cheerfully. “I hope you’re having fun.”
“Fun…” you mumble.
“You’ve been so stressed and anxious lately. Life getting to you? I thought you should take a load off. You deserve it.” He smiles a golden-honey grin. “Please don’t ask why. You alwaysask why.”
“Who are you?” you ask.
But you know. You know. Beneath his eyes is swirling, primordial blackness. It calls to you, tugs at you, entices you to dive headfirst into the abyss.
“I can’t stay long,” he whispers. “I’m getting married tonight.”
“Oh… congrats. To whom?”
“To the queen!” He giggles coquettishly. “She’s waiting for me. But I’ve still got time to play…”
You miss the rest of the sentence, but it doesn’t matter. Nothing matters right now, except for his presence, which is considerably bigger than his body. It’s like he’s glowing with a warm and seductive radiance that fills the whole tent, that both envelops and penetrates you.
His lips taste like ripe grapes.
You wonder, briefly, if this is what the queen will experience when he comes to her in her ritual chamber for their secret and sacred marriage. You wonder if maybe this isthe ritual chamber. You are dimly aware that the tent is now empty except for you and him, but you can still hear the screams and laughter and music tangling together just outside the tent.
“Life can be delicious you know.” He takes a swig from the same cup as before and smirks at you. “It doesn’t have to be hard. It doesn’t have to be painful. It can be all bright colors and heady scents and fine tastes. Voluptuous.”
That’s crazy, you want to say. Of course life is hard. You’d have to be mad to believe otherwise. But you don’t say that. Instead, you start laughing, laughing until your sides split and your face splits. The laughter doesn’t really sound like your own. This can’t be your voice, can it? But still, you feel the rush of catharsis. Whoever told you that life was about suffering? All you’ve ever wanted was to laugh in their face.
This is the real Secret, you think. Not that ‘law of attraction’ bullshit. THIS. Milk and honey, wine and blood. Something older, older, older than human footsteps. This is whythere are gods. Gods are what you see when you pull back the curtain. Are the Mysteries all this obvious? Seized with sudden mania, you start dancing again, and your ecstatic screams rise to join the rest. You don’t remember your own name or who you were before you got here, or what your real face looks like. Maybe this isyour real face.
You are surrounded by people now, though you don’t remember leaving the tent. Their torches sting your eyes. Burning, burning, burning. They bare bright smiles, genuinely joyful, but with sharp and bloody teeth. They have snakes entwined in their hair and draped over their shoulders like scarves. Some have the faces of satyrs, bulls, goats, cats, foxes, bears, owls, moths, dragonflies, bees, kings… Some are alive and some are dead, but you can’t quite tell the ghosts from the living. They surround you in a great ring, joining hands, singing that strange and wild song that you’ve been half-hearing all night. Flowers spring up on the flagstones wherever you step. That bright, blooming energy that you felt before rises within your own chest. It’s in you now, the god is swelling inside you now. You no longer fit in your own skin. You flail, you thrash, you stamp your feet, you keep screaming: “EUOI! EUOI! IO DIONYSOS!”
Sweet is the pleasure the god brings us in the mountains. when from the running revelers he falls to the ground clad in his sacred fawnskin. Hunting the blood of slaughtered goats for the joy of devouring raw flesh […] Hail to the Roaring God, Bromios our leader! Euoi! The ground flows with milk, Flows with wine, Flows with the nectar of bees. –Euripides,Bacchae.
You are sitting on a swing, your legs pumping you back and forth. You don’t remember why. Something about the god having cursed the city’s women to hang themselves as punishment for having killed his worshippers, unless they swung in atonement and remembrance. But you know that can’t be the real reason — swinging is no punishment, not like this. It’s fun. Your heart swells as the swing arcs towards the sky. You feel like you could lift right off of it and go soaring through the heavens, towards the rising sun, with no wax wings to bring you down. Something about the swing feels so freeing,even if you are locked in place, not moving anywhere. Back and forth, back and forth… it’s lulling, like a song that was sung to you once in your distant childhood, or a dream you once had. When you get off, unsteady on your feet, you feel a burden has been lifted.
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.
Salt of all kinds has been used in various religions and magik for as long as we’ve had it. In Ancient Greece, it was considered highly valuable, and used in religious ceremonies. Now, we have far easier and cheaper access to salts the Ancient Hellenes couldn’t imagine, and so have more uses for it by type, both new and old.
All salt is generally associated with healing, protection, and/or cleansing.
With that, let’s delve into our varieties.
Table Salt
The cheapest and most accessible kind of salt, this is what one would usually put on food. This is often used for protection, circles, and sprinkling on an offering space.
Sea Salt
Obviously, this salt is the best suited for things relating to the sea and its entities. Sea salt is also edible, and generally substitutes well for others. If you want to be very particular, this is the closest to Ancient Greek salt, and thus could be considered the most suitable to offer to the Hellenic theoi.
Epsom Salt
Epsom salts are fully man-made and often used in bath products. It’s known for helping soothe soreness and inflammation, but is not at all edible nor particularly common or popular in spellwork.
Pink Salt/Himalayan Salt
Particularly popular now, pink salt is a nutrient-rich salt given its pink color through absorbing other minerals. This salt is considered more connected to the earth. Due to its color, it’s often associated with love of all kinds. It’s also associated with protection, purification, and health. It has a fair amount of proven and unproven health benefits over other salts.
Sel Gris/Grey Salt/Celtic Sea Salt
Collected in France, Sel Gris is another mineral rich salt. This salt has an especially oceanic taste, making it applicable, but not exclusive, to any form of sea magik.
Red Hawaiian Salt/Alea Salt
With a bright red color coming from its high iron content, this salt had been used by native Hawaiians for purification, cleansing, and blessings. Its red color combined with metal content also makes many associate it with strength and health.
Black Salt
Black salt comes in multiple kinds, with varying degrees of edibility, the main three being kala namak/Himalayan black salt, black lava salt/black Hawaiian salt, and ritual salt/witch’s salt. All three are used for protection, strength, and banishing evil and negative energy. Kala namak and black lava salt are both edible and must be purchased. Witch’s salt is inedible, and only to be used for ritual purposes. This is made with any salt (usually table or sea salt) combined with cast iron scrapings from a cauldron or pot, burnt herbs, charcoal, and/or black herbs like clove and pepper. These ingredients are then mixed, usually in a mortar and pestle, to make the witch’s salt.
Αθηνη (ah-thee-nee) - Athene AKA Athena, Pallas Goddess of wisdom, strategy, defense, weaving, pottery, handicrafts, war, and good counsel Ouranic Olympian with Einalic aspects
Symbols: Spear, Aegis, crested helm, a shield, Gorgoneion, flute Animals: Little owl, snake Colors: Gold, yellow, green, bronze, white Plants/Herbs: Olive tree Stones/Crystals: Quartz, marble, bronze, gold
Retinue: Nike Relations: Zeus (father), Metis (mother), Erikhthonios (adopted son), half sister to all children of Zeus Identified with: Minerva (Roman), Menrva (Estuscan), Neith (Kemetic), Sulis (Celtic), Nike (Hellenic)
Festivals: Panathenaia (23-30th Hek. every 4 years), Lesser Panathenaia (23-30th Hek.), Kallynteria (24 Thar.), Khalkeia (29 Pya.), Synoikia (15-16 Hek.), honored on the 3rd of every month
Epithets: Nike (Victory), Areia (Of War), Salpinx (War-Trumpet), Leïtis (Distributor of War Spoils), Sthenias (Strong), Hippia (Of the Horses), Polemodocus (War-Sustaining), Chalinitis (Bridler), Eryma (Defender), Soteira (Saviour), Alalcomeneis (Protectress), Hephaisteia (Of Hephaistos), Poliatis (Keeper of the City), Ergane (Worker), Paeonia (Healer), Hygeia (Of Good Health), Alea (Refuge), Ambulia (Counsellor), Pronoea (Foresight), Oxyderces (Sharp-Sighted), Coryphasia (Of the Head), Parthenos (Virgin), Coria (Maiden), Xenia (Of Hospitality), Apaturia (Deceiver)
Oak (Drys) Species: Quercus ilex Identification: A tree with brown bark, medium to large green leaves, and distinctive nuts (acorns) Associations/Uses: Zeus, oracle of Dodona, Dryades, Byblis, the Golden Fleece, Balanos, Arkadian tribes, strength
Olive Tree (Elaia/Moria) Species: Olea europaea Identification: A greyish green tree with green to brown fruit Associations/Uses: Athene, Athens, Zeus, Moria (maiden), victory, Olympian Games, cooking, lamplight, lotion
Opium Poppy (Mêkôn) Species: Papaver somniferum Identification: A bright red flower with a black center and small, round black seeds Associations/Uses: Demeter, Hypnos, sleep, opium, sedation, Mekon (youth)
Oregano (Agrioriganos) Species: Origanum vulgare Identification: A sprawling herbaceous green plant with pink or purple flowers Associations/Uses: Luck, joy, Aphrodite, healing snakebite, marriage
Parsley/Wild Celery (Selinon) Species: Petroselinum sativum & Apium graveolens respectively Identification: Parsley and celery were equated by the Ancient Greeks Associations/Uses: Death, victory, a victor’s wreath, Poseidon, Zeus, Isthmian Games, Nemean Games
Pomegranate (Rhoa) Species: Punica granatum Identification: A tree with glossy green leaves and distinctive red fruit Associations/Uses: Persephone, the underworld, women, fertility, childbirth, astringent, Aphrodite
Rock-Rose (Kisthos) Species: Cistus incanus Identification: Low growing shrub with large yellow or pink flowers Associations/Uses: Poseidon, Medousa, aphrodisiac, incense, treating menstrual problems
Rose (Rhodon/Rhodinon) Species: Rosa gallica Identification: A thorny shrub with red, white or pink flowers Associations/Uses: Aphrodite, Adonis, love, passion, beauty, abduction of Kore, Eros, happiness, astringent, treating headaches
Rosemary (Aposplēnos/Dendrolibanon) Species: Rosmarinus officinalis Identification: An aromatic shrub with needle-esque leaves and sometimes purple, white, pink, or blue flowers Associations/Uses: Funerary rites, studying, memory, protection, health
Rough Bindweed (Smilax) Species: Smilax aspera Identification: A spiky climbing vine with red berries and pale green flowers Associations/Uses: Smilax (nymph), Dionysos, Dionysian orgies
Strawberry Tree (Komaros/Andrakhnos) Species: Arbutus andrachne & Arbutus unedo Identification: An evergreen tree with edible, round red fruit, and bell shaped flowers Associations/Uses: Hermes
Walnut (Karya Basilika) Species: Juglans regia Identification: A tree with nuts that have a distinctive wrinkly shape Associations/Uses: Karya (maiden), Dionysos, treating poison, treating dislocations, anti inflammatory, Artemis, prophecy, Katyatides (nymphs)
Wheat (Pyros) Species: Triticum vulgare Identification: A tall food crop with green shoots topped with seeds, golden when ripe Associations/Uses: Eleusinian Mysteries, Demeter, agriculture
Wild Basil (Pyknokomon/Klinopodion) Species: Clinopodium vulgare Identification: An edible plant with pointed and toothed oval leaves, square stem, and purple flowers Associations/Uses: Treating convulsions, venom antidote, anti inflammatory, protection, death
Wych Elm (Ptelea) Species: Ulmus glabra Identification: A tall tree with oval leaves Associations/Uses: Dionysos, Haides, graves, dreams, Eetion, Hesperide Erytheia, Ptelea (nymph)
Yew (Smilos/Milos/Taxos) Species: Taxus baccata Identification: A reddish-barked conifer with needle-like leaves and bright red berries Associations/Uses: Erinyes, Hekate, nekromankia, purification, death
Fennel (Narthêx) Species: Ferula communis Identification: A tall, yellow-flowering plant with a slow-burning pith Associations/Uses: Transporting fire, Prometheus, Dionysos, thrysos, torches
Fig Tree (Sykea) Species: Ficus carica Identification: A tall shrub or small tree with edible fruit Associations/Uses: Demeter, Dionysos, Sykeus (titan), Syke (nymph), Phytalos, orchards, prosperity, abundance, agriculture, epilepsy
Frankincense Tree (Libanos) Species: Boswellia carterii Identification: A tree that secretes the resin-sap frankincense Associations/Uses: Helios, Leukothoe, religious ceremonies, the Theoi
Grapevine (Ampelos) Species: Vitis vinifera Identification: A vine with purple clusters of edible berries Associations/Uses: Dionysos, viticulture, winemaking, Ampelos (satyr), Ampelos (nymph)
Hellebore (Helleboros) Species: Helleborus genus Identification: A toxic perennial with dark, leathery leaves and yellowish flowers Associations/Uses: Treating madness, poison, Proitos, Dionysos, Melampos
Hemlock (Kôneion) Species: Conium maculatum Identification: A plant with hollow, hairless stems and tiny white flowers Associations/Uses: Execution of criminals (Athens), nekromankia, pharmakeia
Iris (Iris/Agallis) Species: Iris attica, I. germanica, I. pallida Identification: A large purple, blue, white, or lilac bent flower Associations/Uses: Iris, abduction of Kore, treating coughs, treating swelling, warm compacts
Juniper (Arkeothos) Species: Juniperus oxycedrus Identification: A small, needle-leaved tree with small berries that go from green to red, and yellow cones Associations/Uses: Treating viper bites, purification, healing poison, protection, Medea
Larkspur (Hyakinthos) Species: Delphinium ajacis Identification: A perennial with tall stems and toxic purplish blue flowers Associations/Uses: Hyakinthos (youth), Apollon, mourning, abduction of Kore
Lily of the Valley (Ephemeron) Species: Convallaria majalis Identification: A toxic shade-favoring plant with hanging, sweet smelling bell-shaped flowers Associations/Uses: Treating toothache, astringent, Medea
Lotus (Lotinos/Lotos) Species: Ziziphus lotus Identification: A small tree with dark yellow fruit Associations/Uses: Lotus-Eaters, forgetting, sleep, apathy, aiding menstruation
Manna Ash (Melia) Species: Fraxinus ornus Identification: A grey tree with creamy white blooms, secrets a sap known as manna or honey-sap Associations/Uses: Honey, bees, Meliae, Melissa(e), spear of Akhilleus, Kouretes, Zeus, Ares
Milk Thistle (Silybon) Species: Silybum marianum Identification: A large green plant with white marbled leaves, many sharp spines, and round purple spiky flowers Associations/Uses: Liver health, emetic, blood health, cleansing
Mint (Minthê) Species: Mentha spicata Identification: A herbaceous plant with hairless stems and aromatic leaves Associations/Uses: Minthe (nymph), funerary rites, the afterlife, death, drink of the Eleusinian Mysteries, treating headaches
Moly/Snowdrop (Môlu) Species: Galanthus (most likely) Identification: A poisonous plant with drooping white flowers Associations/Uses: Kirke, curing poisons, protection from pharmakeia, protection from poison, periapta
Monkshood/Wolfsbane (Akoniton/Lykoktonon) Species: Aconitum napellus Identification: Purplish-blue flowering plant, highly poisonous, up to a meter tall Associations/Uses: Medea’s poison, wolf hunting, Kerberos, death, nekromankia, pharmakeia
Mugwort/Wormwood (Apsinthion/Abrotonon/Seriphos) Species: Artemisia arborescens, A. absinthium, A. vulgaris Identification: A herbaceous green plant with a sweet herbal scent, leaves with silver undersides, and pale round flowers Associations/Uses: Artemis, protection, poison antidote, treating bruises, winemaking, post-birth baths, ending menstruation, anti inflammation, repelling venomous animals
Myrrh (Smyrna/Myrra) Species: Commiphora myrrha Identification: A spiny desert tree with aromatic resin gum Associations/Uses: Incense, Aphrodite, shrines, Smyrna (maiden), Myrrha (maiden), Adonis, funerary rites
Myrtle (Myrsina/Myrtos) Species: Myrtus Identification: A small shrub with edible aromatic leaves, white flowers, and edible black-blue berries Associations/Uses: Aphrodite, Demeter, love, weddings, aphrodisiac, anti fatigue, Eleusinian Mysteries, funerary rites, brides, astringent, preventing indulgence
Almond Tree (Amygdalea) Species: Prunus amygdalus Identification: A small tree with pinkish flowers and small, edible nuts Associations/Uses: Agdistis, marriage, fertility, love, hope, treating headaches, treating dog bites
Anemone/Windflower (Anemônê) Species: Anemone coronaria Identification: A toxic round flower with a black center in a range of colors Associations/Uses: Aphrodite, Adonis, Zephyros, the wind, spring, passing time
Anise (Anison) Species: Pimpinella anisum Identification: A flowering plant with licorice scent when crushed Associations/Uses: Ameinias, treating poison, aphrodisiac, sleep
Apple Tree (Mêlon) Species: Malus domestica Identification: Grey-barked tree with pink blossoms and medium edible fruit Associations/Uses: Love, marriage, Hera, Aphrodite, Eris, the Hesperides, romance
Asphodel (Asphodelos) Species: Asphodelus ramosus Identification: Small perennial with greyish-green leaves, white flowers with small brown streaks, toxic leaves in winter & edible tubers Associations/Uses: Haides, Persephone, Hekate, death, food of the dead, emetic
Barely (Krithê) Species: Hordeum vulgare Identification: A golden grain crop topped with seeds Associations/Uses: Drink of the Eleusinian Mysteries, Demeter, agriculture
Bay Laurel (Daphnê) Species: Laurus nobilis Identification: A small tree with edible, aromatic leaves and small black berries Associations/Uses: Apollon, Artemis, victory, Daphne (nymph), treating stings, purification, cleansing
Caraway (Karos) Species: Carum carvi Identification: A plant with feathery green leaves and small white clusters of flowers Associations/Uses: Stomach ailments, skin health, aphrodisiac, digestive health
Cedar (Kedros) Species: Cedrus libani Identification: A small, needle-leaved tree with round cones Associations/Uses: Artemis, preservation, ship building, strength, preserving dead bodies, sterility, stopping menstruation, repelling snakes
Chaste Tree (Lygos) Species: Vitex agnus castus Identification: A small tree or shrub with clusters of purple flowers Associations/Uses: Chastity, women’s medicine, Hera, Hestia, Artemis, Demeter, the Thesmophoria, calming sexual urges, disease of the uterus, basket making
Cherry Tree (Kraneia) Species: European cornel Identification: A small tree with yellow blossoms and bright red, edible fruit Associations/Uses: Swine-feed, Kraneia (nymph)
Cinnamon (Mosylon/Kinnamonon/Kasia) Species: Cinnamomum Identification: Reddish brown-barked tree with pointed oval-esque leaves Associations/Uses: Apollon, Dionysus, treating the blood, incense, treating sunburns, diuretic, wine flavoring, Phoinix
Cornflower (Kentaurion Makron) Species: Centaurea cyanus Identification: Bright blue star-like flower with some purple tint Associations/Uses: Kheiron, healing wounds, healing poison, anti inflammation, poultice for wounds
Cotton Thistle (Akantha Leuke) Species: Onopordium acanthum Identification: An extremely spiny herb with a round, spiked top and purple spiny flowers Associations/Uses: Protection from poisonous creatures, healing poison, protection, periapta
Crocus (Krokos) Species: Crocus sativus Identification: Purple flower with red stems and yellow stigmas, from which saffron is made Associations/Uses: Krokos (youth), Hermes, abduction of Kore, abduction of Europa, anti inflammation
Cumin (Kuminon) Species: Cuminum cyminum, C. odoratum Identification: A plant with many white or pink tiny flowers and small seeds with eight ridges Associations/Uses: Aphrodisiac, the Minoans, venom antidote, stopping menstruation and nosebleeds
Cypress (Kyparissos) Species: Cupressus sempervirens Identification: Evergreen cone-shaped tree with green needles and small, round cones Associations/Uses: Kyparissos (youth), grief, Apollon, Artemis, Asklepios, the underworld, insect repellant
Daffodil/Narcissus (Narkissos, Leirion) Species: Narcissus tazetta, N. poeticus, N. serotinus Identification: Yellow or cream flower with yellow trumpets Associations/Uses: Narkissos, abduction of Kore, numbing, hubris, Nemesis, emetic, joint pain, joint dislocation
Dandelion (Kondrille) Species: Taraxacum officinale Identification: A bright yellow flower with jagged green leaves, when seeding is round and white with seeds attached to feather-like stems Associations/Uses: Treating sunburn, healing viper bites, astringent, strength
Dill (Athinon) Species: Anethum graveolens Identification: A herb with many thin green branches and leaves and small yellow flowers Associations/Uses: Vitality, prosperity, mild diuretic, treating womb disorders, health of the vulva
A three part compilation of various herbs and their perceived medicinal and spiritual uses in Ancient Greece.
Major disclaimer, do not take this as medical advice. The Greeks were very wrong about many things in terms of health care. Very, VERY wrong. Some ‘medicines’ were toxic. This collection especially is meant to only reference what the Ancient Greeks thought–it doesn’t adhere to modern understanding of herbs, let alone medicine. This also isn’t every herb in Greece.
Διονυσος (dee-OH-nee-sohs) - Dionysos AKA Dionysus God of wine, chaos, reincarnation, rebirth, pleasure, madness, mental illness, fertility, the grape harvest, androgyny, and the transgender/nonbinary Ouranic Olympian with Chthonic aspects
Symbols: Thyrsus, grapevine, ivy, chalice, pine cone, wine Animals: Goat, panther, leopard, bull, serpent, tiger Colors: Red, green, black, purple Plants/Herbs: Grapevine, ivy, bindweed, white pine Stones/Crystals: Amethyst, purple crystals
Retinue: Maenads, Satyrs Relations: Ariadne (wife), Zeus (father), Semele (mother), Persephone (sometimes mother), Priapos (son), Methe (daughter), Thysa (daughter), Telete (daughter), Iakkhos (son), Pasithea (daughter), Kharites (sometimes daughters), half sibling to all children of Zeus Identified with: Liber (Roman), Bacchus (Roman), Osiris (Kemetic), Haides (Hellenic), Iakkhos (Hellenic)
