#epithets

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androphonos-theoi
androphonos-theoi

Astraeus Mini-Guide

To Astraeus, the Titan of the stars!
NAME: Astraeus. It literally means “starry” and comes from Proto-Indo-European *h₂ster- - “star” - which in itself comes from *h₂eh₁s- - “to burn”.
GENDER: Male
DOMAIN: Stars, planets, astrology
CONSORT: Eos
EPITHETS: (NOTE: THESE ARE ALL MY OWN EPITHETS AS ASTRAEUS DOES NOT HAVE ANY, HE IS A RELATIVELY MINOR DEITY) Father of the winds, father of the stars, husband of Eos, the starry one, the heavenly one, the celestial, the astrologer, Guide of Astrology, Teacher of the Stars
MYTHS: In the Dionysiaca, Astraeus is presented as an oracular god whom Demeter visits out of concern for Persephone. He tells her that she will be ravished by a serpent and bear children from that. This…upsets Demeter, of course. Servius, a fourth to fifth-century grammarian, wrote that he fought the gods, but he may have been conflated with the giant of the same name. He is also conflated with Aeolus - this is partially because winds increase around dusk, but we can also see this in Book 10 of the Odyssey where Aeolus is the father of all the winds. (Homer has some different ideas on genealogy than other authors of his time, like Hesiod. This doesn’t make either of these wrong! Simply different ideas from different writers.)
PARENTS: Crius and Eurybia
CHILDREN: Zephyrus, Boreas, Notos, Eurus, Eosphoros, Astraea, and the stars
SIBLINGS: Pallas (the Warrior), Perses (the Destroyer)

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laiapolypharmakos
laiapolypharmakos

Of all Zeus’ epithets (which are MANY) my favourite is undoubtedly Νεφεληγερέτης “cloud-gatherer”. I imagine him surrounded by white cotton candy, trying to gather as much as possible.

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boarseye
boarseye

Epithets

Using epithets is a good way to connect to specific aspects of a deity and better understand them. Creating and using new ones is also a great way to create modern and localized forms of worship. These are partly notes from a post I read that I can’t find, as well as some of my own ideas and a few resources I found. The specific examples are from Greek and Norse mythology, and one about Anglo-Saxon heathenry that is inspired by Norse traditions.

Article on Greek epithets by Hearthstone

Kennings- poetic metaphors in Norse epic poetry- kennings for deities are specifically called heiti

Binaman- A Distinctly Fyrnsidu Approach to Divinity- a great explanation of epithets, as well as how they can be useful especially in traditions where there is limited information

Loki’s Roads- Dagulf Loptson suggested that as in West African religions, different epithets of a god can be seen as different ways/roads

Examples of concepts that could be used for epithets-

Geographic- city, river, mountain

Animal, plant associations

Patron of activity, profession, description of deity’s skill or interest

Attribute, descriptive word- physical, mental, personality

Mythic reference, relationship to other deities or beings

Cult title- instead of using secret & holy true name, indirect (Frey/Freyja- Meaning Lord/Lady

Local names of churches- saints, titles for Mary- ex: Our Lady of the Rockies

It would be cool at add links to anyone’s descriptions of new epithets, or exploration of old ones. If you can get more than one Pagan/polytheist to use the epithet, or even come up with stories about the deity or being that would be even cooler!

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wisdom-devotee
wisdom-devotee

Erganê = craftswoman/instructor of crafts/patron of crafts

Polymetis = wise in many ways (could be applied to crafting even if not directly referencing)

Mechanitis = skilled at inventing

Those are all I have notes on, her craft side is criminally underrated. Sorry this took so long to answer, I did see it while ago but I wasn’t able to answer and then I completely forgot about it!

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a-mx-writer
a-mx-writer

Yes, I use a character name on average every twenty words, but in exchange, I get to not have to write “the blonde”, “the raven-haired boy”, or “the other man” or “his lover” all the time, soooo… you win some, you lose some.

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lady-teaflower
lady-teaflower

What a terrible thing to have an epithet that no longer fits.

You feel like you must squeeze into it, suck in so that the zipper will go up, but you are no longer the same shape you used to be. You wear it anyways, and the whole time you feel acutely aware that everyone can see that it doesn’t fit. Its very presence reveals the parts of you that do not match anymore.

It was not a title you made for yourself, it was one given by those around you. It was a direction to who you were supposed to be, a prophecy you were supposed to fulfill.

You did not fulfill it.

And yet the epithet remains, ill-fitting. You look into the mirror as you struggle with it, remembering a time when it fell smoothly over your lips and limbs. A time when it was all you were. You long for that time.

You try to squeeze. You suck in. The zipper does not go up.

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child-of-earth-and-starry-heaven
child-of-earth-and-starry-heaven

Epithets of Dionysus

Abrokomas (Ἀβροκόμας), “with delicate hair.”

Agathos Daimon (Άγαθός Δαίμων), “good spirit.”

Aglaomorphos (Άγλαόμορφος) “fair-formed.”

Agnos (Άγνος), “holy.”

Agrios (Ἄγριος), “wild, savage.”

Aigobolos (Αἰγοβόλος), “goat-slayer.”

Androgynos (Άνδρόγυνος), “androgynous.”

Anax (Ἀνᾰξ), “king.”

Anthion (Ανθιον), “the blooming.”

Anthroporraistos (Ανθροπορραιστος), “render of men.”

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Areios (Ἄρειος), “warlike.” 

Arretos (Άρρητος), “ineffable, unutterable.”

Bakkhos (Βακχος), “frenzied.”

Bassareus (Bασσαρεύς), “the fox.”

Boukeros (Bουκερως), “bull-horned.”

Bromios (Βρόμιος), “the roaring.”

Botrokhaites (Bοτρυοχαίτης), “with leaves in his hair.”

Dendrites (Δενδρίτης), “of trees.”

Dikeros (Δικέρως), “two-horned.”

Digonos (Δίγονος), “twice-born.” 

Dimetor (Διμήτωρ), “of two mothers.”

Dimorphos (Δίμορφος), “two-formed.”

Diogenes (Διογένης), “son of Zeus.”

Diphyes (Δῐφῠής), “dual-natured.”

Dithyrambos (Διθύραμβος), “of the dithyramb.”

Eiraphiotes (Ειραφιωτης), “insewn” [referring to his birth]

Eleutherios (Έλεύθεριος), “the liberator.”

Eubouleos (Εὐβουλεύς), “of good counsel,”

Eukhaites (​​Ευχαίτης), “lovely-haired.” 

Euios (Εὔιος), “howling” [referring to the ecstatic cry “euoi.”]

Eumenes (Εὐμενης), “fair-minded, kind.”

Gelotos (Γελωτος), “of laughter.” 

Gethosunos (Γηθόσυνος), “joyful.”

Gonoeis (Γονόεις), “virile.” 

Himertos (Ίμερτός), “desirable.” 

Hiraphiotes (Ίραφιώτης ), “hierophant”

Hulēeis (Ύλήείς), “forest-dweller.”

Hyes (Ὕης), “of moisture/the dripping.”

Karpios (Καρπιος), “of fruit.”

Keraos (Κεραός), “horned.” 

Kharieis (Χαρίεις) “graceful.” 

Khoreutes (Xορευτές), “the dancer.”

Khthonios (Χθόνιος), “of the Underworld.”

Kissios (Κισσιος), “of the ivy.”

Kissobryos (Κισσόβρυος),adorned with ivy.”

Kissophoros (Κισσοφορος), “ivy-bearer.” 

Kissostephanos (Κισσοστέφανος), “ivy-crowned.”

Komastes (Κωμαστής), “reveller.”

Kryphios (Κρύφιος), “hidden.”

Lenaios (Λήναιος), “of the wine-press.”

Limnaios (Λιμναίος), “of the marsh.”

Lyaios/Lysios (Λυαῖος/Λύσιος), “loosener/deliverer.”

Lyknites (Λυκνίτης) “winnower/in the cradle.”

Mainoles/Mainomenos (Μαινόλης/Μαινομενος), “the mad.”

Melanaegis (Μελαναιγις), “of the black goat-skin.”

Meilichios (Mειλίχῐος), “the mild/gracious.”

Melpomenos (Μελπομενος), “singer, of the tragedy.”

Methydotes (Μεθυδώτης), “giver of wine.” 

Mystes (Μύστης), “of the Mysteries.”

Nebridopeplos (Νεβριδόπεπλος), “clothed in fawnskin.” 

Nyktelios (Νυκτελιος), “of the night.”

Nyktipolos (Νυκτιπολος), “night-stalker.”

Nyseus (Νυσεύς), “of Nysa.” 

Oineus (Οἰνεύς), “of wine.”

Oinops (Οινοψ), “wine-faced.”

Omadios/Omophagos/Omestes, (Ώμάδιος/Ώμοφάγος/Ωμεστης), “eater of raw flesh, carnivore.“

Orthos (Ορθος), “erect, upright.”

Phleon (Φλεων), “the luxuriant.”

Philomeides (Φιλομειδης), “laughter-loving.”

Phriktos (Φρικτός), “scary.” 

Ploutodotes (Πλουτοδότης), “giver of riches.”

Polygethes (Πολυγεθής), “of many joys.”

Polykomos (Πολυκῶμος), “of many revels.”

Polymorphos (Πολυμορφος), “many-formed.” 

Protogonos (Πρωτόγονος), “first-born, primordial.”

Psilas (Ψιλας), “giver of wings.”

Psilax (Ψιλαξ), “uplifted on wings.”

Psykhodaiktes (Ψυχοδαϊκτής), “render of the soul.” 

Soter (Σωτηρ), “savior.”

Staphylites (Σταφυλίτης), “of the grape.”

Tauropos (Ταυρωπός), “bull-faced.”

Teletarkhes (Τελετάρχής), "Lord of Mystery Rites”

Thelymorphos (Θηλύμορφος), “womanish/effeminate.”

Theoineos (Θεοινος), “god of wine.”

Thyonidas (Θυωνίδας), “son of Thyone/raving.”

Thyrsaphoros (Θυρσοφόρος), “thyrsus-bearing”

Trigonos (Τρίγονος), “thrice-born.”

Trieterikos (Τριετηρικός), “of the three-year period.”

Zakholos (Ζάχολος),  “very angry”

This is maybe the longest list I’ve compiled so far! (And it’s not even all of them!) Sources include the Theoi page, Otto, The Bacchae, Orphic Hymn 30, and the alphabetical hymn from the Anthologia Palatina.

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thylocalbard
thylocalbard

i used to read ῥοδοδάκτυλος Ἠώς as super cool imagery of a pink-orange sunrise and now i am forever going to read it as lesbian sex. this isnt necessarily bad but it is…interesting.

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feral-house-wife
feral-house-wife

Tag list (never complete)(mostly for personal use)

-diary of tounges: personal thoughts, updates, musings

-watcher of the home keeper: any that I’ve written (including but not limited to: additions to others posts, snide comments, and all of diary-of-tounges)

-info: quick and dirty information

– epithets

– holy days

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deathlessathanasia
deathlessathanasia

Why is Athena Glaukopis?

  • „The air they called Athena, as the name is translated. They considered her to be the daughter of Zeus and conceived of her as a virgin, because of the fact that the air is by its nature uncorrupted and occupies the highest part of the entire universe. For the latter reason also the myth arose that she was born from the head of Zeus. … They add that she is also called Glaukopis, not because she has blue (γλαυκόσ) eyes, as some Greeks have held – a silly explanation, for sure – but because the air has a bluish cast.” (Diodorus Siculus, Library of History 1.12.7-8).
  • „The grey (γλαυκός) colour [of Athena’s eyes] points to the same kind of thing: for the strongest wild animals, such as leopards and lions, are grey-eyed, their flashing gaze hard to return. But some say that Athena was made like this because the aether is grey. … Snakes, like the owl, are associated with her because their eyes, which are grey, have some similarity with hers: for the snake has a terrifying way of looking. … The olive is her gift because it is evergreen, and because it is somewhat grey.” Cornutus, Greek Theology 20.36-38) + „He [Zeus] is crowned with olive because olive is evergreen, lustrous, and useful for many things; or because of the similarity of its grey colour to heaven.” (Cornutus, Greek Theology 9.9).
  • „But when I saw that the statue of Athena had blue (γλαυκός) eyes I found out that the legend about them is Libyan. For the Libyans have a saying that the Goddess is the daughter of Poseidon and Lake Tritonis, and for this reason has blue eyes like Poseidon.” (Pausanias, Description of Greece 1.14.6)
  • „Eustathius could not make up his mind, either. His longest discussion rejected the idea of colour. Athene was γλαυκῶπις not because of the colour of her eyes, but because her gaze was terrible, like that of lions and basilisks. On the other hand, the word was used to indicate her relationship with Zeus. …” (P.G. Maxwell-Stuart, Studies in Greek Colour Terminology: Volume 1. γλαυκός)

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comically-small-tragedies
comically-small-tragedies

I accidentally wrote “add epithets” instead of “add epigraphs” in my notes so… um… how about Smart One, Greedy Bastard, Insane, ADHD Bisexual, and Workaholic?

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adharaantheia
adharaantheia

🔮Hekate Epithets 🔮

Adhara’s post introduction: First post of the weeeek!! Who was excited?? I know that I was!!! Lady Hekate is here, and so are her Epithets!!

Amaimákrætos Vasíleia: the irresistible or indomitable queen;

Ærannín: the lovely one;

Dǽspina: mistress, lady of the house, queen;

Iyæmóni: she who has authority;

Kourotróphos: nurturer of children;

Vrimóh: the terrible or angry one (probably derived from the etymology: βριμάζω, roaring like a lion);

Phohsphóros: bringing or giving light;

Phýlax: guardian of the earthy regions;

Própolos: attendant and guide;

Sæmní: revered, august, holy;

Skylakítis: protectress of dogs;

Kleidoukhos: she who holds the keys.


Adhara’s random fact about the Theoi: Hekate’s most important cult centres were those of Eleusis and the island of Samothrake where she was worshipped as an associate-goddess of the Mysteries. Hekate also had the epithet “Nyktipolos” which could mean “Night Wandering”.

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adharaantheia
adharaantheia

Hii! Basically all Greek Gods have Epithets and cults hahaha they may not be considered “famous” or have “many devotees” (although I don’t like to act like the Gods are some type of famous people/social media thing, is just to be more clear in my words haha) there’s a lot of Gods that aren’t that popular, and they too have Epithets.


For example: Hebe; Queen Hera’s and King Zeus’ daughter, she isn’t “that much worshipped” but she has Epithets too, Basileia (Princess); Dia (Daughter of Zeus) and Ganymêda (Gladdening Princess). These are the ones I know so far, yet. She still has Epithets of her own, just like every Greek Deity.

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kiera-raelyn
kiera-raelyn

Epithets

Epithets: Fandom’s Designated Hitters by Arduinna

Epithets - what they are, what’s so bad about them, and when you should (maybe) use them.

This article is from 2004. This is why I love the internet, or what the internet used to be: the timeless anachronism of it all. Sometimes, I just exult at being a human at this point in time. Someone wrote this 21 years ago as a resource for people in fandom and here I am now, in fandom, finding it to use as a resource and I just— *misty eyes*

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adharaantheia
adharaantheia

Adhara’s notes: Hello!! Thank you sooo much for asking me this question! Yes, there is Epithets regarding arts!

Apollo:

Khrysolýris: he who plays the golden lyre;

Kitharohdós: A kitharohdós is a professional singer who also played an ancient lyre named kithára.

Kýrios Orkhísæohs: It’s a title that acknowledges Apollo as a God of Dance*;


*There is actually a statue of Apollo in the Bolshoi theater, which shows Apollo in a chariot pulled by four horses.


Dionysus:

Melpo′menus: Singer, Minstrel, Of the Tragedy Play.


Athena:

Ærgáni: the worker, in the way that she is the administrator and instructor of the arts of every kind;

Evræsítækhnos: inventor of the arts;

Mítir Tǽkhni: Mother of the Arts;


Hermes:

Hermeneutes: Interpretor, Translator (which can be helpful for writers);


These are all I could find in the moment, there’s probably more, though!! The Gods have a lot of Epithets, so it can be very confusing and difficult to find it all!

But I hope these could be helpful in some way!!

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concerningwolves
concerningwolves

I’m listening to an audiobook where characters are referred to by epithets a lot, which has made me realise that the main problems with frequently using epithets or otherwise describing a character instead of just using their name (e.g., ‘the tall knight’ or 'the blond boy’) come down to one or more of these:

They make a reader do more work by giving them more words to process

Each sentence is a little packet of information that readers have to parse, and the more extra words or syllables there are, the more information there is to sort through. (This is usually why academic texts feel much harder to read, even if you’re familiar with the subject matter.) Compare: The tall elven knight chuckled and lowered the visor of his helmet with an embarrassed dip of his head.’, versusBen chuckled and lowered his visor with an embarrassed dip of his head.’ See where the bolded phrases have been simplified – first to the character’s name, then shortened to 'his visor’, because if readers already know Ben is wearing armour, they can make the logical leap he’s wearing a helmet.

Epithets also get particularly tricky in stories with large character casts. Remembering names is a bit easier; also remembering who is the 'tall sister-in-law’ or the 'blonde half-elf’ in order to figure out who’s doing what is a trickier process.

They can seem clunky or unnatural, especially in close third person or first person POVs

When we think of or talk about someone, we only really clarify if that person is 'the taxi driver’ or 'the tall knight’ if the person we’re talking to doesn’t know their name, or if we don’t. Once we know someone’s name in real life, it’s rare (and would definitely sound strange) to refer to that person by a description or epithet.

For close POVs, this unnaturalness is increased. First-person is basically like you’re inside someone’s head; in your own head, are you more likely to think 'Shit! I didn’t mean to embarrass [him/Ben].’ or 'Shit! I didn’t mean to embarrass the knight.’ ?

They repeat information that readers already know and/or put emphasis on character traits that aren’t relevant.

An epithet can be a good way to subtly and quickly explain who a character is, or to emphasise a character’s relationship to someone for maximum emotional impact – compare 'Ben was never coming back’ versus 'My only friend was never coming back’. If a character hasn’t been on page for a while, an epithet is also one of a few different ways you can remind readers of some important information about them. But when epithets are used often, readers may start to feel like they’re being patronised, or at least get a bit frustrated. We know Ben is a knight; we know he’s tall – you don’t need to keep telling us! Besides, you could be drawing a reader’s attention to the wrong thing: you want them to focus on Ben’s embarassment; not his height or profession.

This is also particularly problematic when applied to minority or marginalised characters. Constantly saying (e.g.) 'the disabled man’ or 'the black woman’ can read like you’re trying to either boil them down to these specific traits, or like you’re highlighting these characteristics because you think of them as somehow “other”especially if you don’t do the same for majority characters.

All in all, a character’s name (or a pronoun) is unobtrusive, simple, and gives readers the information they need. Epithets are a tool best used sparingly and deliberately.

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oddyseye
oddyseye

ATHENA-AGELEIA or ATHENA-AGELE'IS.

Varvakeion Athena; made by Phidias. National Archaeological Museum of Athens.
Angelitos Athena; sculpted by Euenor. Acropolis Museum
.

Ageleia (Ἀγελεία) is a seldom recognized (or rather, properly discussed) epithet of Athena, ignored in favor of her virgin epithets such as Παρθενος (Parthenos) or Κοριη (Koriê). It is, however, one of the most insightful ones regarding the character of the goddess.

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The term Ageleia is linguistically dense. It appears to derive from the combination of ἄγω (“to lead, to drive”) and λεία (“spoil, prey,” particularly in reference to cattle or movable wealth). This gives the epithet two interrelated senses: “she who leads the herd” and “she who takes or directs the spoils.”

Both interpretations are contextually defensible, as the dual meaning also reflects broader cultural associations. Herds were central to Bronze Age and early Iron Age economies, as protecting, moving, or seizing herds was not just an economic act, but a social and political one. The epithet, then, can be seen as emphasizing Athena’s authority over both people and material wealth, to symbolize her ass the goddess of the people, the polis, or civilization.

The epithet appears in only a handful of Homeric lines. Most prominently, she is invoked in the Iliad in moments of battle:

  • Iliad 4.128.
  • Iliad 5.765.
  • Iliad 6.269.
  • Iliad 15.213.

She also appears in the Odyssey 3.378, where her guiding function is emphasized in the context of Telemachus’ journey. These appearances are highly selective, suggesting that Homeric poets reserved this epithet for moments where Athena’s action is simultaneously protective and assertive.

From a literary perspective, Ageleia also serves as a metrical and formulaic device. Homeric epithets are not arbitrary; they are carefully designed to fit the dactylic hexameter and often convey pre-packaged semantic information. Ageleia can be inserted to highlight leadership, martial success, or the control and movement of valuable resources, all in a single word that fits the meter without additional exposition.

However, there is no evidence that Ageleia functioned as a distinct local cult title. Unlike epithets such as Polias or Alea, which appear in dedications, temples, or inscriptions, Ageleia seems almost exclusively literary. Its survival in Homeric epic is thus best understood as poetic rather than ritualistic.

This does not diminish the value of the epithet, however, as understanding Ageleia also requires situating it in the economic and social landscape of the era Homeric epics reflect. In societies where cattle and other movable wealth defined status, leadership was essentially inseparable from the protection and redistribution of resources. By emphasizing Athena’s role as “leader of the herd” or “controller of spoils,” it is noted that strategic intelligence is inseparable from practical power. Athena’s martial prowess is, thus, absolutely inseparable from her influence over the tangible wealth that structures social hierarchies.

This lens also reshapes our understanding of Athena in Homeric narrative. Rather than seeing her solely as a distant, cerebral strategist or abstract city-protector, Ageleia presents her as an active, materially engaged leader. She directs the flow of resources, inspires and organizes warriors, and literally shapes outcomes in battle. The epithet encapsulates the convergence of social, military, and economic power in a single figure.

This epithet bridges the intellectual and the material. Wisdom without practical application is meaningless; leadership divorced from material stakes is empty. Ageleia embodies the combination that Homeric culture prized: intelligence applied, authority enacted, wealth controlled. If Athena were only Polias or only Pallas, she would be incomplete. Ageleia completes her picture as a goddess of practical supremacy.

Athena is not just divine wisdom or abstract war, she is actionable authority. She is the kind of goddess who can read a battlefield, know who is worth saving, calculate which warriors or resources will shift outcomes, and intervene in ways that are both literal and symbolic.

Athena Parthenos; engraved by Aspasios. Roman National Museum.

SOURCES:

  • Homer’s Iliad.
  • Homer’s Odyssey.
  • Liddell, Henry; Scott, Robert. A Greek-English Lexicon. (1996).
  • Schmitz, Leonhard. Dictionary of Greek and Roman Biography and Mythology. (1867).

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thegodwhocums
thegodwhocums

grinding my teeth at “Dionysos” literally meaning “god of this particular mountain named Nysa that is probably mythical” and the “god” kind of being “version of zeus of this particular mountain named Nysa that is probably mythical” i.e. the biggest god we can think of, the zeusliest guy but not our same guy

god of this specific sacred mountain you can’t fucking go to

what if i WANT to go there

come on

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winedarkgod
winedarkgod

ohh this is actually a hard question…

there are a lot that I love but I think as far as ones I use the most in my practice, they are:

1. Eleuthereus (the liberator)

2. Meilichios (the gracious)

3. Lyaios (the loosener)

4. Bromios (the loud-roaring)

5. Androgynos (the androgynous)

honorable mentions: Hyes, Choiropsalas, Dendrites, Melanaigis, Khthonios, Bassareus, Soterios and Anthroporraistos

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sag-dab-sar
sag-dab-sar

IzkurEreškigal’s Modern Epithets Masterpost

Sumerian Polytheism & Hellenic Polytheism

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Please see the original blog of this so you can see ALL the new ones, tumblr has changed the way “read more” updates.

Note: I use modern Greek when making epithets unless adapting an ancient epithet to a different Theos.

Alphabetical Order by Gods’ name

A Note About Modern “Locality” Epithets - Link

Hellenic Theoi

🔹Athena Panhellênia | Αθηνά Πανελληνιος

  • Athena of All the Greeks
  • Link
  • Historical epithet of Zeus and Hera

🔹Athena Phrónēsis | Αθηνά Φρόνησις

  • Athena of Practical Wisdom
  • Link
  • Also mention idea of Athena Sophíā
  • Academic aspect

🔹Hera Oikos | Ἥρα Οίκος

  • Hera of the Household
  • Link
  • Also discuss idea of “Hera Oikogéneia” and “Zeus Oikogéneia” meaning “Of Family.”
  • Household Worship Aspect

Sumerian Diĝirene

🔹Ninĝu Ereškigal'am 𒎏𒈬𒀭𒊩𒌆𒆠𒃲𒀀𒀭

  • My Queen Ereškigal
  • Link
  • Personal Epithet as Ereškigal is my Sumerian Personal Diĝir

🔹Namma Amadiĝirdiĝira 𒀭𒇉𒂼𒀭𒀭𒀝

  • Namma Mother of The Gods
  • Link
  • About Namma Link

🔹Ningal Si'iminbi 𒀭𒊩𒌆𒃲𒋛𒐌𒁉

  • Ningal Light of The Pleiades
  • Link
  • Modern Interpretation of a real historical epithet/name
  • Astral Aspect

🔹Nam Ninĝirsu'a | 𒉆𒀭𒎏𒄈𒋢𒀝

  • Ninĝirsu of The Order
  • Link
  • Based on myth of saving Tablet of Destinies from the Anzû Bird & lesser extent defeating Asag

🔹Nisaba Geštug 𒀭𒉀𒄑𒌆𒉿

  • Nisaba of Wisdom
  • Link
  • Technically this is historical as shown in the link
  • Knowledge & Scribal Aspect

🔹Nisaba Gunida 𒀭𒉀𒉭

  • Nisaba as Grain
  • Link is same as above
  • “As” to emphasize immanence over transcendence Link (English only distinction not in Sumerian)
  • Grain Aspect

🔹Ninšubur-ĝuruš 𒀭𒎏𒋚𒄨

  • Ninšubur in masculine form
  • Link
  • Sukkal of An role

🔹Ninšubur-munus 𒀭𒎏𒋚𒊩

  • Ninšubur in feminine form
  • Link is same as above
  • Sukkal of Inana role

🔹Utu Ĝešnudikuda Zalage 𒀭𒌓 𒄑𒉢𒁲𒋻𒌓𒂊

Ĝešnudikuda Zalage Utu'am 𒄑𒉢𒁲𒋻𒌓𒂊 𒀭𒌓𒀀𒀭

  • First; Utu Shining Light of Justice, this is tacked on like a Greek epithet.
  • Second: Utu Is The Shining Light of Justice, this is a proper Sumerian sentence
  • Link
  • Combining his sun and justice aspects