This Year's Saturnalia Is In Less Than A Week, Meaning That The Time Of Feasting And Indulgence Is Not

Aphrodite

Content warning: Because of the deity being discussed in this post, there are talkings of sex and sexuality under the cut.

Who is Aphrodite?

Aphrodite is the Greek goddess of love, beauty, desire, passion, pleasure, sexuality, fertility, and procreation. She has many epithets, or titles, that relate her to other aspects as well.

Antheia - The blooming, Friend of flowers

Anadyomene - She who rose from the sea

Ambologera - Delayer of old age

Aphrogenea - Foam born

Apostrophia - Expeller of sinful desires

Areia - The warlike

Callipygos - Of the beautiful buttocks

Charidotes - Giver of joy

Elikoblepharus - She with fluttering eyelids

Eleemon - Merciful

Eratoplucamus - Lovely haired

Gamelia - She who resides over marriage

Morpho - The fair shaped, Of shapely form

Nicephorus - Bringer of victory

Ourania - Heavenly

Pandemos - Common to all people, Of all people

Panmorphilos - Lover of all shapes

Peitho - Persuasion

Pontia - Of the sea

Philomeides - Laughter loving

Philopaneia - Lover of all

These are just some of her many names. She has many more epithets, including newer ones applied through UPG and modern practice.

Aphrodite and the Moon

This section is entirely UPG

I associate Aphrodite with the moon, more specifically, the moon's cycle. I do not see her as *the* moon goddess, but rather as having an aspect of the moon. I see her as the cycle the moon follows. There’s a few factors that contribute to this UPG of mine.

The first being that the moon’s cycle and a woman’s cycle are roughly the same length in time. I guess here it’s important to note that I am female, and a part of my work with Aphrodite has been centered around that. 

The second is that the moon controls the tides. Aphrodite is considered a sea goddess. But my association goes a little deeper than that. I have always heavily associated the ocean and its movements with Aphrodite, beyond just her usual ‘risen from the sea’ aspect. I don’t see her as the personification of the sea, or *the* ocean deity, but as the movements of the ocean. The waves, the tides, the things washed up on the shore in the waves, the feeling of a wave pulling and pushing the water as you stand in it. \

I really began to understand this association when I started working with the moon phases, and learning about how to live and plan by them. A book I highly recommend to learn about this subject is Lunar Living by Kirsty Gallagher.

Offerings for Aphrodite.

Chocolate

Honey

Fresh Fruits

Cherries

Apples

Olive oil

Water

Apple juice

Wine, especially red

Teas infused with herbs associated with her

Or just any tea

Fruit and/or herb infused water

Roses

Jasmine

Myrtle

Cinnamon sticks*

Orchids*

Love letters (to yourself, or to someone else)

Jewelry

Seashells

Devotional Acts

Self care

Morning / night beauty routines

Write love letters to yourself or to someone else

Visit the ocean if possible

Practice gratitude

Practice self confidence

Listen to music that makes you feel confident

Listen to music that reminds you of Aphrodite

Practice self acceptance

Tell your loved ones you and appreciate them

An act of kindness toward a stranger

Give compliments to yourself or to someone else

Watch a romance movie

Read Sappho’s poetry

Read poetry about love, romance, or sexuality

Read poetry dedicated to her

Explore your sexuality

Learn about the important of practicing safe sex

Pleasure yourself

Read a romance novel 

Read an erotica novel

Care for your mental and physical self

Learn about the ocean

Read her myths

Read modern retellings of her myths

Write retellings of her myths

Write poetry or song dedicated to her

Practice cyclical living (by the moon phases)*

Practice sea focused witchcraft

Dance

Create a playlist dedicated to her

Meditate and ask her to be present

Other Aspects of Aphrodite

People often forget, especially with the more popular and well known deities, that they can have aspects most would view as negative. 

Aphrodite isn’t just the goddess of love and beauty. She also resides over the negative aspects of her associations. Jealousy, obsession, clinginess, heartbreak, self-centeredness, manipulation. 

 This isn’t to say that working with her will bring those things. You can work with her to get past these things or move them out of your life just as you would any other aspect of her. 

Anything in this post marked with the symbol * means that it is my own UPG

Revere Hephaestus as a disabled God

Give me Hephaestus in a power chair building ramps in the old Temples. I want Him at His forge, sitting at a lowered table in His wheelchair and reaching for His tools with a hand grabber. Let Him sit in hospitals with burn care patients, showing them scars of His own. Show Him transferring from His wheelchair to His throne, some days with ease, some days with struggles. I want him sitting on a rollator, knees in braces, riding an elevator to the top of Mount Olympus.

Let’s stop portraying Hephaestus as an ‘ugly god’ and revere his disabled form.

And stop using slurs like cr*pple to describe Him.

Hermes/ Mercury

𝑚𝑒𝑟𝑚𝑎𝑖𝑑𝑠 𝑢𝑛𝑖𝑡𝑒 … ✧˖ °🐚✩°｡⋆

The Stele of Aphrodite : an Ancient Greek Love Charm ☆💗☆

Many love spells in the ancient world, particularly in the PGM are that of what are known as fetching charms, or binding spells: love spells targeting specific people. However, there are a number of more generalized love spells, ones with no particular target, such as the Stele of Aphrodite.

The Stele of Aphrodite is Greek Magical Papyri (PGM) spell number IV. 1265-74, and dates back to the late Hellenic period of ancient Greece. It was used primarily for love magic, specifically to invoke the favor and obsession of a desired individual, as well as for favor and success within friendship, popularity and beauty. The stele was believed to harness the power of Aphrodite, the goddess of love and beauty, to sway the emotions and actions of whoever sees you in favor of the practitioner.

Step by step instructions on how to create your own below ☆

Read the full article for free here

The Morrígan

“Thou hast no power against me," said Cúchulainn. "I have power indeed," said the woman; "it is at the guarding of thy death that I am; and I shall be," said she. The Cattle-Raid of Regamna, from the Yellow Book of Lecan

The Morrígan is depicted in the Irish cycles as a member of the Tuatha Dé Danann, the wife* of the Dagda, and a goddess ruling over the spheres of fate, death, war, and land. She is often associated with ravens, crows, and heifers, whose forms she takes.

Name & Epithets: Morrígan, Morrígu, Mórrígan (Middle Irish— “Great Queen”), Mór-Ríoghain (Modern Irish)

Role as a Goddess of War

The Morrígan is seen in the Cycles as bringing victory in war, or foretelling death in battle. In the Cath Mage Tuired, which describes how the Tuatha Dé Danann overthrew the tyrannical Fomorians, she proclaims the victory of the gods over their enemy and foretells the end of the world. In the Ulster Cycle, she is the sometimes-patron, sometimes-enemy of the hero Cúchulainn, whose death she prophesies after he offends her, and then reminded of his fate by taking the form of an old woman washing his bloodied clothes in a creek.

Role as a Sovereignty Goddess

Sovereignty goddesses in Irish tradition represent the land itself, and thus marriage to one creates a legitimate rule or guardianship over that land. In Early Medieval Ireland (and perhaps before), a king’s coronation would include a symbolic marriage to the land, thereby granting himself power and legitimacy. The Morrígan is one such sovereignty goddess, or at least perceived as one by the 12th Century, as the Book of Invasions names her the sister of Ériu, Banba, and Fódla, personifications of Ireland married to each of her three kings.

Role as a Triplicate Goddess

The Morrígan is inconsistently referred to as one of three or a combination of three figures. In the Mythological cycle, she is named as the sister of Badb (’crow’), a war goddess, and Macha, a land goddess. Together, they are called the three Morrígna. Macha is also the name of several other figures, and Badb appears barely distinguishable from the Morrígan. Whatever the case, the names appear less like the archetypal ‘Maiden, Mother, Crone’, and more like simply different aspects of the goddess given different titles, as is common in Irish religion.

*Marriage with the Dagda

The fact of her “marriage” with the Dagda is contentious but well-supported by the texts we have access to. One of her best-known stories from the Cath Mage Tuired is the Dagda’s pact with her before the battle against the Formorians. This part of the text is often mistranslated as the Dagda meeting her [for the first time] at a certain point in the year, when really a perhaps more accurate translation would be “On this day [near Samhain] the Dagda met her yearly.” Additionally, the “union” described between her and the Dagda does not appear to be purely sexual. The word used, ‘oentaith’ is difficult to translate but probably also refers to a general agreement/pact [dil.ie/33541], not unlike a modern marriage. Additionally, as a king of the Tuatha Dé Danann, a ceremonial marriage to a sovereignty and agricultural goddess such as the Morrígan would be appropriate for the Dagda and make sense to an early Irish audience.

My UPG with the Morrígan

Recommended reading + Sources

Cath Mage Tuired [Translation] [Original]

Book of Invasions

The Cattle-Raid of Regamna

Dionysos Kolotes

Early in January, when I was in the deepest throes of my hyperfixation on researching everything about Dionysos, I found this post by @bacchant-of-dionysus with a nice, neat list of epithets of Dionysos, with their Greek spelling (much appreciated), meanings (even more appreciated), and small prayers you could say with the epithets (I was about to weep tears of joy). As I was reading through it, I saw the epithet of "Dionysos Kolotes", Kolotes meaning "spotted gecko", which gave me serious pause. It almost seemed comedical - where in Dionysos' mythology were geckoes of any kind even mentioned, especially spotted ones? And why the specification?

When I came back around to this epithet while working on my series of prayers, I decided to take to the internet to see if I could dig up any more information on why Kolotes was an epithet of Dionysos. After a few searches, I came across this page on Theoi.com about Asklabos, who had been turned into a spotted gecko. I'll copy it down below, it's not very long:

"Askalabos was the son of a peasant-woman named Mimse who the goddess Demeter visited upon first arriving in Attika during her long search for Persephone. The woman offered her a drink of barley-groats, and the goddess hurriedly quaffed it down to relieve her thirst. The boy rudely mocked her as a glutton and in her anger she cast the drink at him, transforming him into a spotted gecko."

This is interesting, because, while Dionysos was mentioned nowhere here, the story of Demeter looking for Persephone was in fact a part of the Eleusinian Mysteries, which He does have some connections to. But that still begs the question - why is it Dionysos who is given the epithet of Kolotes, rather than Demeter, who it would seemingly be more fitting to?

In my own opinion, this epithet is one that seems to connect to Dionysos' habit of being, in some ways, a God of hospitality. Frequently, when He appears in myths, He is seen judging people on their hospitality (usually lack of). For example, in the Bacchae, one of Pentheus' greatest evils was his lack of hospitality towards the maenads, and he was ripped apart. Lykurgous, too, attacked Dionysos and His maenads, and was punished with madness. And the Tyrrhenian pirates, who kidnapped Dionysos to sell him to slavery, found themselves turned into dolphins. In all of these examples, Dionysos is the one who carries out the punishment of those who have violated Xenia. The spotted gecko, meanwhile, was once a boy who mocked a Goddess as she quenched her thirst after frantically searched for Her missing daughter.

So in my opinion, Dionysos holds the epithet of Kolotes not because He is someone who would also mock Demeter on Her worst days, but because He reminds others not to do the same, as a God who seems to oversee Xenia. Just as we see dolphins not as an inspiration to go out and kidnap someone, but rather as a reminder to not take advantage of others, the spotted gecko is a reminder to always be courteous to other people, even when their actions seem strange or desperate to us. We do not know what they have undergone.