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A Prayer to Ares at Night

Mighty Ares,

Shield of the bold, Guardian of the restless,

As darkness gathers and silence falls, I call to You.

Let me lay down my worries like armor at Your feet.

Ease the tension in my spirit,

Still the battle in my mind.

Let peace not surrender, but sacred rest

Settle upon me like dusk on a quiet field.

Watch over me through the night,

Sword sheathed, heart calm.

Stand at the gate of my dreams

Let no fear cross its threshold.

May I sleep knowing I am protected,

That I have faced the day with courage,

And that even in stillness,

Your strength is with me.

Goodnight, Lord Ares.

May Your presence guard my sleep

And stir my dreams with valor.

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I ㅤ♡ Ares

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Oh Ares.

Oh Ares, You stand in war, but You are with people who fight for peace just as well.

Oh Ares, You who stays with courageous and stubborn, all the same as You stand with those who get silenced.

Oh Ares, You whose wrath is the fiercest, yet stand with those who talk the calmest, because they know they’re right.

You, with those who have fire in their souls, and those who were dimmed a long time ago.

You, the enemy of fear, the helping hand of the oppressed, the scream of those without a voice, the confident stand of those forced to crawl.

You, who lights the fire of rebellion, You, the sharpness and clarity of the world when panic steps away.

You, the fire in my heart, the instinct to fight, when I cannot breathe.

You, my torch, my sword, my shield.

You, my emotion and my rage. You, who gives me courage when I fight for justice.

You, who is not selfish in his wrath. You, who helps me fight for those who were cast aside.

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I’ve seen a lot of people making collages and so I thought I’d try to make one for Ares :)

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I've seen this saying being passed around a few times. Not sure where it is from, but I love it:

If you don't know who to pray to, then pray to Hermes. Even if he cannot help you, he knows someone who can.

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Why I Worship Lord Ares

Hello!

I wanted to write this post to give some insight into why some people may worship Lord Ares in the modern era. This post is UPG and my experience does not encompass everyone else’s experience. 

Why Ares?

When I first felt pulled to Ares, I set up a small altar for him. It consisted of a candle, the Strength tarot card, a piece of quartz, and some (costume) dog tags. Even after I set up the altar and had begun to worship him, I wondered why I should worship him. After all, he is a god of war and described as bloodthirsty and brutal. Moreover, as someone who is anti-cop and anti-military, it was hard to wrap my head around why anyone would worship him. Then, one day, as I was reading Wherever You Go There You Are by Jon Kabat-Zinn, a paragraph stuck out to me:

“Many Tibetan statues and paintings are of grotesque demonic beings, all respected members of the pantheon of honored deities. Keep in mind these are not gods in the usual sense. Rather, they represent different mind states, each with its own kind of divine energy which has to be faced, honored, and worked with if we are to grow and develop our true potential… Their terrible outward appearance is actually a disguise adopted by deities embodying wisdom and compassion to help us attain a greater understanding and kindness toward ourselves and toward others…” (Pages 83-84). 

I took this passage and adjusted it for my own belief system. Ares, on the surface level, is brutal, brutish, and terrifying. But what if I looked past that? What if the gods work as a sort of mirror that will show deeper parts of myself? Moreover, what if there’s more to Ares than what meets the eye? In my exploration, I found that Ares is a god of strength, courage, protection, security, masculinity, anger, and yes, even war.

Ares and Masculinity

In many ways, I view Ares as a counterpart to Lady Aphrodite. One of those ways is the dichotomy of femininity and masculinity. To me, Aphrodite represents all things feminine and Ares represents all things masculine (there are absolutely other deities that have these attributes, but in my practice, Aphrodite and Ares are the deities that embody these aspects the most). Ares is, in many ways, that exaggerated masculinity, that machismo, that pride in being a man. He is that instinct to fight to protect your loved ones, to yell when faced with danger, to puff out your chest and keep a strong side when you’re on a late-night walk in the city. He is that tough side of masculinity that if left unchecked destroys relationships, endangers others, and breaks up families. But when faced, honored, and worked with, that side of masculinity is a gift that protects and provides. 

As a trans man, this kind of masculinity was not forced on me throughout childhood; I had the opportunity to discover it on my own and define what healthy, strong, masculinity looks like for me. In my life, this type of masculinity looks like:

When a stranger opened the car door on my partner’s side, and without thinking I lunged over to cover my partner and shouted “Hey!” Thankfully, it was just a confused man who was very embarrassed at his mistake, but that ready-to-go attitude was Ares.

When the fire alarms in class went off and I was surprised to find myself on my feet, ready for action.

When we encounter my partner’s abuser in public and I lead the way to get them to safety.

But beyond those aspects of masculinity, I’ve found that sometimes, you need a little machismo to get through life. You need to give the car dealer a firm handshake and look him in the eye and portray the image of a man’s man. You need to small talk with your coworkers and try to recall that little bit of football knowledge your brother passed onto you so the conversation doesn’t fall flat. You call the cashier Boss because he called you Brother and say “Thanks man, ‘ppreciate it.” For those of us learning masculinity, these interactions become holy, and that’s where Ares comes in. 

Ares and Protection, Courage, Strength, and Security

Every night when I lock my door, I say a short prayer to Ares, Alexiares, and Anticetus (Twin gatekeepers of Olympus, sons of Heracles and Hebe). To me, Ares is a protector and a defender from violence, so naturally, I call on him to protect my household. More than that, there have been times when I have had to investigate noises in the night or people in my backyard. So when I grab a bat to investigate late-night knocking on the window, I want the god of war on my side. I call to him for courage, strength, and protection.

Ares and Anger

God of bloodlust and violence… One can easily associate Ares with anger. Anger is a difficult emotion because it is so often demonized and cast aside as being useless or dramatic. After an episode of anger, especially one that isn’t exactly warranted, a lot of us feel ashamed, guilty, or depressed. I have found that casting these emotions onto Ares is helpful. He is a god of war. He has seen rage like I could never comprehend. Me being in a huff because I hit a massive pothole is nothing. By casting my anger and associated emotions onto Ares, I am relieving myself of their burdensome weight. I am saying “Please, Lord, take these unhelpful emotions and bring me the strength to do something about it.” And even if I don’t cope with my anger well, if I mess up and say or do something in a fit of rage, Ares understands. Ares has seen, Ares has done worse things in his rage. Sometimes, in the aftermath of anger, it can feel like the world is over, you’re a terrible person, and you’ll never find love and forgiveness. Ares gets that. He forgives us, accepts us, and encourages us to do something productive with our anger. 

Ares and War

I have been lucky enough to never be intimately affected by war, so I admit my perspective on Ares may differ greatly from those who have lived through war. War is brutal, vile, and downright inhumane. Simultaneously, war has existed for eons. Conflict is inevitable. Since Hurg and Glurg first whacked each other with a stick, war has been on Earth. I think we all want a war-free world, but at this point in history, that is an unachievable utopia. Ares is here, regardless of whether we worship him or not. So we should ask, what wisdom does he have behind that “terrible outward appearance”? Can we bring ourselves to face the darkest, most vile parts of humanity? What will we find? How can we face, honor, and work with the emotions and actions that lead to wars (or conflict)? I don’t have those answers by any stretch of the imagination, I just think it’s worth contemplating. 

Conclusion Overall, Ares is a god worth worshipping. His worship has evolved extensively since ancient times and I understand why some people are hesitant about honoring him. Personally, I think the gods have evolved and changed the way they interact with humanity, which is why some deities are being worshipped in different domains than they were in ancient times (like Aphrodite and self-care or Hephaestus and labor rights movements). Ares is one of those gods who I feel has come to represent different domains than just war. I’m not here to say everyone should worship Ares, but I wanted to give some insight as to why I worship him.

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Ares Resource List

Informational

Britannica

Homeric Hymn to Ares

Holy Theurgy

Eclectic Witchcraft

Mythology Source

Orphic Hymn to Ares

Theoi

Wikipedia

World History

Tumblr Posts

Ares Deep Dive 

Ares Worship 101

Devotional Acts and Offerings

Devotional Act Ideas

Low Energy Devotional Acts

Neat Post

Subtle Worship

Podcasts

The Ancients - Ares

Tea With the Gods - Not Your God of War

Playlists

Ares

Ares (2)

Ares Devotional Playlist

Ares, God of War

Greek Gods: Ares

Videos

Ares: Violence Personified

A Case for Community SPG: Ares and Mental Health

Deity Work - Ares

Full Ritual and Offering to Ares

Messed Up Origins

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ARES CHTHONIOS, DEFENDER OF LAND

[IMG ID: A photograph of a dark, smoky landscape that turns the sun a brightly-dim red hue. The background is obscured by the ash, with tall trees in the distance. In the foreground is a single house, the blue hidden by the dark ash, with tall oak trees to the right accompanied by a visible large SUV. The scene is dark and dreary].

I HAVE HAD A HARVEST OF GOOD CONVERSATIONS AROUND THE TOPIC OF DIVINE ARES, especially as of late, and I have begun to find a deeper appreciation for the theos. Beyond what many hellenic pagans have said, of him using rage for justice and an aspect of revolution, in my personal research I found another related Ares: the Ares of Ge, the land defender, close to the Erinys and fertility goddesses, and who casts his dice based upon holy Dike’s will. Ares was a popular deity in antiquity, worshipped across the ancient world, especially in Asia Minor with his likely syncretism with a local deity and Iliac connections. I will begin to follow a journey with Ares to understand him as more than war and slaughter, similar to my endlessly loving dea Bellona, and thus I have found Ares Chthonios.

This will be a general survey of his historical cult and my understanding of it based upon my own actions in activism, land sovereignty, and also my understandings from the devotion to the war, retribution, and revolution goddess Bellona. I will interlude my personal interpretations, but I hope these are clear, and I urge those interested to see my bibliography to understand more about Ares in a less frenzied context. 

ARES, DEFENDER OF LAND 

A strong function of war in antiquity was the defence of land. War often meant the burning of crops and homes, the raping of women, slaughter of children, destruction of hearths, and sometimes even the destruction of sacred groves of the gods. Sanctuaries could also be raided and plundered, such as the case in Rome, and their goods appropriated for other deities and personal use. Another aspect of war was civil control, as states did not desire rebellion. For this we begin to see the binding of gods, Ares, but also Dionysos. The ancient world did not have the food security that we do—and imagining life without more readily stable food, defending land becomes not only a necessity, but an ethical move. Siege spells death through Limos. Without land, you cannot access the hearth of Hestia, nor is there security from enslavement by other poli in antiquity. 

Ares’ less war-bound primary functions lie in this defence of land. He was widely worshipped, with some facets of this worship were for the purpose of defending the homeland. 

He is described as a personification of the yeoman-hoplite, who was also likely a farmer that arose to defend his homeland and farm in times of war. Cultic evidence suggests that he was also often paired with fertility goddesses, such as Despoina, Chthonia, the Anatolian Mother Kybele, and of course Aphrodite. He lacks the direct agricultural association of Mars, but he possesses the inherent relation to the chora: thus placed in the city’s sacred groves.

Us modern people concerned with justice tend towards movements such as land back and decolonialism. Xenia does not permit us to be bad to foreigners and xenophobia is a pillar of modern bigotry. Ares’ power may be used to brandish the spear in the defence of land—especially in these ages of growing oligarchies and fascism, the defense of land and home becomes ever more important. His passion and rage lend well to an activist from giving up, giving us strength to continue on. Instead of empowering doom, we may pray for Ares’ courage in the fights present and cultural wars to come just as the homeric hymnal asks for his courage and manliness to investigate the worshipper. 

ARES, OF THE GROVE 

Worship of Ares is also often found in sacred groves. As a defender of chora, it is internal sense to place him within nature. His shrines were also found in the countryside in the network of interpolis social and spatial focal politics. His association with the Earth is enough to call him one of the theoi chthonoi and more for than just bloodshed. As Cults and Sanctuaries of Ares and Enualios summarises: 

Ares, it would seem, was believed to stand guard over the agricultural land of the polls and served the divine patron of its human protectors as well. When enemies threatened, it was Ares who guided the warriors of the polls in their attempt to pay back their enemy. Thus the mythology of Ares, in which he is almost always opposes the aggressor and is often roused to action by an attack against his children,reflects the essentially parochial and reactive nature of a god intent on the defense of the land under his protection (Gonzales, pg 61). 

As a defender of land, he is keen to strike against those that threaten his children: he attempts to avenge Askalaphos in the Iliad, he fights Herakles for the body of his son Kyknos, he avenges the death of the Drakon Ismenios by transforming Kadmos and Harmonia, and he avenges the rape of his daughter Alkippe. Ares is a god of protection in his own right.

Another remark is that Ares is connected to drakons, symbols of the protection alongside chthonic earth, and groves as a whole. He fathers a drakon and snakes are commonly associated with him, his sacred grove that contains the fleece also contained a drakon. Another remark from the book on his binding to the land states; 

The oracle from Pamphylian Syedra, once again, most clearly articulates the associations between, Ares, Dike, and the well being of the polis and its chora. Physically bound to the city and its land, the power of Ares would function both as an avenging protector and guarantor of prosperity: “thus will he become a peaceful god for you, once he has driven the enemy horde far from your land, and he will give rise to prosperity much prayed for..” (Gonzales, 62.) 

This oracle will be revisited later, but there is a clear line of Ares and protection of the land. 

ARES, OF THE PEOPLE

Defending land is equally the defence of people. Undoubtedly there were ancient Greek warriors that would fight to return home, such as Odysseus, and countless unnamed people. Particularly in the context of Iliac Ares, arete is positioned in war as related to material goods and the sadness women and people express at warriors dying relates to their failure as a warrior; their failure becoming agathos. An agathos brings dishonor and shame as he is not able to defend his home, often leaving women and children in distress (Mary, 4). In Iliac poetry, when a warrior lives, he is then chosen by Ares to uphold his Arete. When it comes to Iliac Ares, it makes me wonder about the portrayal of Ares in relation to this—Ares’ humiliation in the Iliad could be related to this idea of failing Arete. 

In this context of ancient society, Ares is enjoyed by common people who take an active role in the pursuits of war. He was invoked by the state for purposes of defending it, much as Apollon was used for colonialism and in war. Ares as the causal force of war, the dangerous slayer, also rallies people to join in union for the fight, 

Plutarch quotes Archilochus, a poet from Paros, also active in the seventh century, as describing the beginning of the close combat within a battle as Ares bringing together the press of battle on the plain. This idea also appears in a mid-fifth century inscription from Samos, in which Ares is described as having brought together the ships of the Greeks and the Medes in battle. Alcaeus’ Ares is the cause of war, and Archilochus’ Ares brings armies together in the conflict which, as other poets tell us, is Ares’ domain (Millington, 113). 

Another small note from Pindar is him positioning Zeus, god of the polis and the people, as an ally to Ares. The Iliad employs an adversarial relationship between them, but Zeus is also a noted war god—elsewhere it is remarked that Apollon’s lyre tames the spear of Ares and the thunderbolt of Zeus. War and the Warrior: Functions of Ares in Literature and Cult describes the friendlier relationship of Zeus and Ares as, 

In his first Pythian Ode, Pindar describes Ares and Zeus as an allied pair,contrasted with Typhon and the forces of chaos, implying that Ares is integrated into, rather than an enemy of the city and civilization (Millington, 128). 

Thus Ares may be compositied with the other theoi as a defender of people. And looking at his name in epithets of other gods—Athena Areia, Aphrodite Areia, Zeus Areios—he is not constantly of strife, but rather comes into unity with the other gods. His association with the Erinyes only puts this as more explicit, as he avenges the blood oath—giving power to the appropriate parties in the Oresteia to avenge the blood-curse. Just as he is mentioned with Dike, the Homeric hymn pairs him as an “aid to Themis” and “ally of mortals” (Rayor, 99).

ARES BEYOND STATELY VALUES

I do critique any reconstructionist that is going to say “chain Ares”, which while in the modern period refers to limiting or constructing, in the ancient world it was to chain Ares’ power to your homeland in particular. It was to ensure his power, by Hermes, would be favoured and stay on your side. Ares’ worship may be further stood in antiquity through this—the Homeric hymn asks to “quell the rebellious”, which for a state would be a primary function of Ares as he could bring civil strife. From a critical perspective, Ares’ worship in this capacity I believe traces back to a rebellious nature—this is a god that can easily bring civil war and revolution, thus he is worshipped to appease this nature and thus secure stability. Then, equally, as a god that brings bloodlust and rage, he also brings peace and the restraint of bloody desires. A function of worship for many in the ancient world is aversion. The same hymnal remarks on Ares to bring courage, not fear, and to tame bloody desires. 

Considering the need to chain and appease Ares, this to my personal understanding shows a deity deeply concerned with the state in a negative manner to said state. He is a vengeance deity, associated with blood-curses, found in actions such us Klytiemennstra’s revenge. Taking a note from my own dea, my understanding of Ares is that he operates as a vengeance god who contests the state on the basis of state injustice. The gods are far more progressive than ancient Greek society was—considering slavery, misogyny, and strife, I find it of no surprise a god of defending land and vengeance would be such a contrarian force. 

I also think of Harmonia, his daughter. A god who was entirely hate and terror would not father the personification of musical and societal harmony. Many of Ares’ children function in harmonic rather than wholly negative roles—even if Eros is sweet and bitter. 

BELLONA, ARES, AND REVOLUTION

Bellona is the roman warrior and hero of excellence, she holds virtue, victory, and retribution in her hands. Rome before the empire understood war as an act of revenge—Rome tried to create and self-justify expansion as a revenge and divine retribution. She essentially acts as a fury. But this retribution and balancing of the scales could turn inwards, and thus, Rome was in tension with her to stay of moral righteousness, lest she bring down her whip upon the city and strike up civil war. Her methods are bloody and furious, deeply caring about wrongs committed, and very rewarding to the righteous and good that follow. 

I see my dea as a goddess of justice, as retribution for wrong that is done is often a key component of justice. Compared to Justicia, who was used for imperial propaganda, Bellona became sidelined in the times of the empire but her popularity did not wane. In this I see a homoplasy between these two gods: Ares’ masculinity would naturally contribute to his more stately portrayal than Bellona, but he is in enough tension with the polis to require a binding by Dike and Hermes from anxious polis religions. And as he is guided by Dike, justice herself, he must often have very good reason to be a volatile causal force. 

Less on my interpretative notes, this quote gives an idea to modernised Ares worship:

Pamphylians of Syedra, who inhabit a rich land of mixed men in shared fields, plant a statue of bloody, man-slaying Ares in the middle of the city and beside (him) perform sacrifices as you bind him with the iron bonds of Hermes, and on the other side let Justice administer the law and judge him; let him resemble a suppliant. Thus will he become a peaceful deity for you, once he has driven the enemy horde far from your country, and he will give rise to prosperity much prayed for. And you, at the same time, take great pain, either chasing them or placing them in unbreakable bonds, and do not, out of fear of the pirates, pay their terrible penalty. For thus will you escape from all degradation (Gonzales, 2010, 280).

Ares here is directly connected to prosperity and defense of people. And most of all, he can be peaceful. One of Ares’ essential traits is his endless bloodlust and rage, which when guided by justice, gives rise to holy revolution and the passionate urge to do good. He as the gods of these things also gives my senses a modern interpretation of a passage in the homeric hymnal: 

Mighty Ares, gold-helmed chariot master, shield-bearer, bronze-armored city guard, strong-willed,  strong-armed, untiring spear strength, defense of Olympos, father of Victory in war, aid to Themis, tyrant to enemies, leader of righteous men, wielding manhood’s scepter, your red orb whirling  among the seven paths of the planets through the ether where your fiery stallions bear you above the third orbit (Rayor, 99).

While quelling rebellion, it is stated that he also leads the righteous. For a personal interpretation, I can easily see it as such: rebellious men are quelled, but righteous men are led, and oftentimes the revolutionary is a person aspiring for right societal change—the feminist argues against the coil and chains of sexism, the indigenous revolutionary against colonialism, and many such examples. I would never shame the rightful anger of a revolutionary. And this is another aspect of Ares I see: his anger and bloodlust may be channelled for the purpose of societal equity-health and stability. Tyrants in ancient Greece were not initially viewed poorly, but after the ancient Greco-Persian war, tyrants became viewed as an enemy of people and democracy. Ares’ hymn thus describes a stance against tyranny, requiring no imagination for the modern day. 

ENDING NOTES

This post is both a survey and a modern look at the evidence. I urge everyone interested to read Cults and Sanctuaries of Ares and Enyalios: A Survey of the Literary, Epigraphic, and Archaeological Evidence to gain a better understanding of him and to develop the historical literacy on Ares. And for Ares’ darker associations, there are plenty of other texts expressing the rightful  pessimism on war. As a fragment of Archilochus says, Ares is “common” to all people, and war affects us all. But this side of Ares does not have to be the one that people still know him for—he is like my dea in this, still bloodshed and slaughter, but he is also a defender and protector. Just as Dionysos drives people mad and Apollon kills through plague, Ares embodies the dualities and complexities of the conflict. I find it depressing that Ares has not been uncoupled or understood in his darker aspects compared to Athena or Apollon. Several are quick to pick away Athena’s war aspects as a vintage value, even her historical misogyny, but not Ares. This I find to be a shame. 

If you liked this post, please consider checking out this post on my wordpress!

References 

Gonzales, M. P. (2004). Cults and sanctuaries of Ares and Enyalios: A Survey of the Literary, Epigraphic, and Archaeological Evidence.

Gonzales, M. (2010). The oracle and cult of ares in Asia minor. DOAJ (DOAJ: Directory of Open Access Journals). https://doaj.org/article/e9173c9623d24726bc11a08093a1df74

Lewis, & Sian. (2025, March 10). Tyranny | Meaning & Facts. Encyclopedia Britannica. https://www.britannica.com/topic/tyranny/Greek-tyrants

Meghan Poplacean, D. (2017). The Business of Butchery Bellona and War, Society and Religion from Republic to Empire. The Department of History and Classical Studies  McGill University, Montréal. https://escholarship.mcgill.ca/concern/theses/b8515q959

Millington, A. (2014). War and the Warrior: Functions of Ares in Literature and Cult. In Doctoral thesis, UCL (University College London). https://discovery.ucl.ac.uk/id/eprint/1427880/

Scott, M. (1979). PITY AND PATHOS IN HOMER. Acta Classica, 22, 1–14. http://www.jstor.org/stable/24591563

Serrati, J. (2022). Gender and the Ritual Lament: Women as the Arbiters of Aretē and Virtus, 2022. Ageless Aretē: Essays From the 6th Interdisciplinary Symposium on the Hellenic Heritage of Sicily and Southern Italy.

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Anger is a gift

O' determined Aphrodite. O' mighty Ares. I pray to you, consorts in burning passion. With gratitude I preach your reminder of How much dormant self-worth and hurt pride Reside in vitriolic anger. May your presence teach me how to harness it, How not to spiral in its thorny whirlwind And choose when to release its poison. This I pray, as your humble worshipper. Blessed are your names, Aphrodite Areia and Lord Ares, Olympian bringers of retribution!

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Pillars of Hellenic Paganism

Arête (ἀρετή)

To strive for excellence in matters of body, soul, and spiritual devotion. The pursuit of virtue, morality, excellence to one's fullest potential.

Eusebia (εὐσέβεια)

To be pious and have a deep reverence and respect for the Theoi.

Hagneia (ἁγνεία)

To be ritually pure. Associated with the cleansing of lyma and/or miasma before approaching the Theoi.

Kharis (Χάρις)

To give offerings to the Theoi with gratitude, devotion, and willingness. Also the personal, reciprocal relationship between the worshipper and the Theoi.

Xenia (ξενία)

To show hospitality and generosity towards all. Also to receive hospitality and generosity with courtesy and reciprocity.

Sophia (Σοφία)

The pursuit of wisdom, knowledge, and deep understanding. Note that Sophia is not a goddess or a divine personification of wisdom, it is a principle.

Sophrosyne (σωφροσύνη)

To exercise self-control, moderation, and mindfulness.

Nomos Arkhaios (Νόμος Ἀρχαιος)

To observe and adhere to traditional ancient customs and religious law.

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hellenic polytheism: good resource posts from tumblr

tumblr should not be a one stop shop for information about hellenic polytheism! however, these are some amazing posts i've found that come with a wealth resources from across the site.

hellenic witch and magic reading list

ancient greek religion and hellenic polytheism: a reading guide

hellenism resources

hermes google drive

hellenic polytheism - free (and reliable) resources

would love to see if others have posts they suggest as well.

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I’m looking into miasma again (previous research here, here and here) and the more I read, the more I’m struck by the gap between ancient texts and modern interpretations. Among Hellenic polytheistic communities, miasma is generally defined as the ickiness of mortal life, as in this explanation by Elani Temperance:

Miasma occurs whenever the space or person comes into contact with death, sickness, birth, sex, excessive negative emotions and bodily fluids. It also comes from a lack of contact with the Hellenic Gods. […] The most important things to remember about miasma is that it holds no judgment from the Gods, and that everyone attracts miasma. It’s a mortal, human, thing.

Or in this similar one by shipping-the-gods:

Miasma translates to the vague word “pollution”, but it isn’t as bad as you might think. It’s just the everyday things we hold onto throughout our lives as humans. It is humanness, and nothing to ashamed of or scared of. 

If these definitions were historically accurate, we would expect to find a number of ancient texts describing purification from miasma before a ritual. However, I went through all instances of the word “miasma” in ancient texts, using the TLG Text Search tool, and to my surprise, this usage does not appear a single time. Let me repeat that: there is not a single text in which a regular person purifies themselves of miasma before a ritual. All attested purifications from miasma are expiatory rituals designed for criminals.

Instead of miasma being “everyday things” of which the presence “holds no judgement from the Gods”, in ancient texts it has the following causes (excluding fragmentary texts and passages with vague context):

murder (by far the most common, mentioned by ten authors)

murder of a family member

murder of fellow citizens

murder of animals (only in Plutarch)

abandonment of a person to death

eating human flesh

incest, both contemplated and acted upon

adultery

refusal of suppliants

crime against a member of the priesthood

dedication of plunder taken from Greek people to the Greek Gods

taking offerings from temples

death in a sacred space

non-specific crime

using bad language (only in Charondas)

In the above contexts, miasma is often coupled with the words ἀσεβής (impious), ἀκαθαρός (impure) and ἀνόσιος (unholy). It’s also worth noting that there are no mentions of miasma in the poetry of Homer or Hesiod; its earliest appearance is in Aeschylus’ plays.

The only causes which overlap to some extent with modern understanding are the following:

natural death and funerary rites

pollution associated with birth and death (mentioned by Diogenes Laertius in the phrase “death, birth and all miasma”, though it should be clarified that this is in relation to Pythagoreanism, not to the mainstream cult)

certain diseases, disabilities and disfigurements (explainable by the fact that illness and physical deformities were considered to be signs of moral failure)

In summary, what ancient texts tell us is that miasma is not a morally neutral and inherently human occurrence. Its most normal cause is death, and possibly also birth; but more commonly, miasma is caused by (what the Ancient Greeks considered to be) severe physical impurity and by crime, specifically crimes against another person, especially one of the same family or social group, and crimes against the Gods.

Nevertheless, as I’ve discussed in previous posts, the impurities described at the beginning of this post do exist in Hellenic polytheism; the term for them is not miasma but lyma, a mild form of spiritual (and physical) pollution that can simply be translated as “dirt”. From Homer onwards, it’s lyma, not miasma, that ancient people purified themselves of before ritual.

So how did this confusion arise? How did the current definition of miasma, as used by Hellenic polytheists, come to be? I would point in part towards Christian and Christian-influenced texts, which understand miasma as a softer, less specific kind of impurity; in 2 Peter 2:20, for example, it refers to worldly things, as opposed to the holiness of God. It’s also worth noting that of the 923 occurrences of the word “miasma” in Greek literature, over 600 are found in Christian texts.

But beyond ancient interpretations, I would also point towards the nature of the modern Hellenic polytheistic community. Since many worshippers don’t have access to scholarly resources, and even fewer can read ancient texts in their original language, much of the information found online is essentially from a handful of (often simplified) sources. As that information travels, it gets reinterpreted and expanded upon via UPG, while still being presented in an authoritative manner. Somehow, along the way, we decided to call all spiritual pollution miasma; somehow, along the way, we assumed that miasma was caused by mortality; somehow, along the way, we interpreted it not as a defilement but as a distraction from worship. In short, somehow, along the way, we created for ourselves a whole new definition of spiritual pollution which has almost nothing to do with the ancient understanding of it, and yet which is almost universally accepted among modern worshippers.

This is not inherently a bad thing; in fact, I find it quite fascinating. I would still highly encourage my fellow reconstructionists to use the ancient definitions of miasma and lyma in their worship - because we strive to be close to our religious ancestors, because these terms preserve a nuanced view of pollution which is lost in the all-encompassing “miasma”, and because they lessen the otherwise strenuous expectation that we should go through elaborate purifications before each ritual. But if the neo-definition of miasma, or your personal definition, suits your own practise better, I’ll not be the one to stop you from using it.

What this topic does highlight is how easy it is for what is essentially UPG to get widely accepted by the Hellenic polytheistic community. Our religion is growing and thriving, and as it develops, new understandings naturally arise - which is great! But it’s just as important that, as a community, we strive towards giving an honest representation of what is new and what is historical, so that each individual may make an informed choice of what suits their practise best.

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On Helpol tumblr there has been some discourse on the worship of Ares and it is completely justified for a personal practice why someone would not honour him. However, though, I would enjoy to bring up points from history on a reconstruction angle on why to worship Ares. I appreciate the critical examination into who and what we worship—we should be more critical of stately portrayals of the divine and understand ancient politics less we reconstruct something wretched. These points are sourced from Cults and sanctuaries of Ares and Enyalios: A survey of the literary, epigraphic, and archaeological evidence by Matthew Paul Gonzales.

It is deeply historically attested, for anyone thinking that it was not. The anti-Ares classical sentiment can be traced back to WWII for reasons that do not need explaining. The emphasis on his pathetic myths also partially stem from this.

Ares was and is deeply concerned with justice and Dike is described as his lead. He is shown as the blood vengeance in particular, which still does have modern importance—many of us endorse the guillotine. This could inspire modern worshippers to take to action for causes to support good, justice, and love in their communities. Love and war, mayhaps?

He is also connected to peace and restraining violence alongside war-like desires. This is depicted in the homeric hymnal.

Ares is also close to defending land, especially that of floral and agricultural bounty: he is often positioned with fertility goddesses, such as Aphrodite, Despoina, and Cybele.

He is a vengeful protector, when people are wronged or land is stolen and waged against. Athens used this for defending their land—chaining Ares to the land meanings bringing in his power to serve you and your land’s interests. I do not endorse the usage of this to support oppressive regimes, but it could be adapted in a more liberation focused fashion.

Through Ares, some facets of prosperity is given, and I do not take it as a coincidence he is paired with Athena, who directs while Ares rushes.

Worship is also used to avoid conditions; Apollon to keep the plague away, Ares to keep war and strife away, such as his homeric hymn entails.

Courage is also stated to be a condition he gifts.

Lastly, I find it of vast importance to establish modern ideas of gods that are honest to the historical record and finds fluidity in them. can change and they can be discussed with. Perhaps this is my Roman pagan influences, but we can influence and argue with the gods on points we believe in—for justice and ultimate good, as Zeus does mandate divine justice. We can show Ares, more than he already knows and has, the importance of supporting the revolutionary, and we can invoke his power in fighting for the sovereignty of nature. I am also personally fond of the feminist interpretations of him, and while not likely accurate to history, we should be adapting and developing with the gods in the modern period. Ares as a symbol of violently defending women against patriarchy is ripe for expression and movement, though not without due issues.

We should be striving towards ultimate good and Ares’ power in the modern era, with a modern lens, can continue to give weight to this pursuit. If he can encourage us and take a stand against the machismo ideas of “spartan” ideals that dudebros often have, we can make beneficial cultural changes. The gods do not just belong to history, they are history, and Historia is here to inspire and defeat us at every turn. 

I will say my dea Bellona is more of the historical revolution divinity that people want. She has a lot more of the epigraphic record to support this, but nonetheless, there are many reasons to honour Ares outside of war. Especially in his connections to nature and fertility, which strikes my heart happily as a sustainable agriculturalist. If it is Ares that can motivate more Hellenic pagans to embrace liberation and revolutionary ideas, that is something to preserve.

And regardless, if I can worship Ker without expecting much benefit, we can easily worship a god that is not literal murder. 

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Needed some help with motivating myself to clean so here we are!

Prayer to Hestia for help with cleaning

Lady Hestia,

Goddess of the hearth and home,

Patron of families of blood and choice,

If ever I have offered you my devotion,

Please grant me the strength and energy to clean my space to the best of my ability,

Bless me with the passion for my home that I need to keep it warm and welcoming.

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Ares for @khairehestia again because he's just the coolest and deserves more art.

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Hermes Devotional Journal Prompts

1. What's your favorite personal experience with Lord Hermes?

2. When and how did you start worshipping Lord Hermes?

3. What's your favorite epithet for Lord Hermes?

4. What's your favorite devotional act to do for Lord Hermes?

5. What kind of things do you have on your altar for Lord Hermes?

6. What's one thing you would like Lord Hermes help with?

7. In what area has Lord Hermes touched your life the most?

8. How has your life as a whole improved since starting to worship Lord Hermes?

9. What can you do to strengthen your relationship with Lord Hermes?

10. Write a prayer to Lord Hermes asking him for help with something in your life.

[0thereitas0]

Orphic Hymn to Ares

Unbreakable, strong-spirited, mighty and powerful daimon,

delighting in arms, indomitable, man-slaying, wall-battering;

lord Ares, your is the din of arms, and ever bespattered with blood

you find joy in killing and in the fray of battle, O horrid one,

whose desire is for the rude clash of swords and spears.

Stay the raging strife, relax pain’s grip on my soul,

and yield to the wish of Kypris and to the revels of Lyasios,

exchanging the might of arms for the works of Deo,

yearning for peace that nurtures youths and brings wealth

This is yet again in response to people that have been implying that Ares cannot/should not be worshipped because he is an embodiment of war (and the military industrial complex is bad). This was incredibly easy to find on Google, and it was the first result that came up. It is historical fact that he was prayed to for so much more than just bloodshed. If you think that Ares is only prayed to for war, then don't pray to him, but don't go around saying that one of the Olympians shouldn't be worshipped.