pearledmoon

[pearledmoon]

"I say the god [Dionysus] does not discriminate young dancers from old, that he craves honor from one and all alike, that no one - no one - is excluded from his worship."

- Euripides, "The Bacchae", translated by Herbert Golder

[pearledmoon]

Nymph Worship

Nymph: singular, a nature spirit in the Greek pantheon

Nymphai: plural form of nymph

First, let’s talk about what a Nymph is. A nymph is usually described as a ‘lesser’ Goddess in Hellenism. They tend to be localized nature spirits, though that’s not the only type of Nymph out there. What does that mean for your worship? Well, it means that most Nymph worship is going to be for the specific Nymphai in your area. While you may choose to worship some more famous Nymphai and ones from other areas, you’re likely to find that there are plenty in your own area that you can worship as well.

Types of Nymphai:

Here are some types of nymphs connected to nature:

Alseides (nymphai of glens and groves)

Anthousai (flower nymphs)

Asteriae, the (stars)

Auloniades (nymphai of pastures)

Aurai, the (breezes)

Crinaeae (nymphai of fountains)

Daphnaeae (laurel tree nymphai)

Dryades (nymphai associated with trees)

Epimeliades (nymphai of highland pastures, protectors of flocks)

Haliai (nymphai of shore lines)

Hamadryades (oak nymphai)

Heleionomai (nymphai from wetlands)

Hesperides, the (nymphai of sunset)

Hyades, the (celestial nymphai of the constellation Aquarius)

Leimakides (nymphai of meadows)

Limnades (nymphai who reside in lakes)

Meliades (apple tree nymphai)

Meliai (nymphai of honey, bees, and ash trees)

Naiads (fresh water nymphai)

Napaeae (mountain valleys)

Nephelai, the (clouds)

Nereids (ocean nymphai who are the daughters of Nereus)

Oceanids (ocean nymphai who are daughters of Oceanus)

Oreads (nymphai of grottoes)

Pagaeae (nymphai who belong to springs)

Pleiades (yup, like the constellation)

Potameides (river nymphai)

The second type of Nymphai are those who are associated with cities, or who serve in retinue to a specific Theos. Such as:

Lampades (torch bearer nymphai in retinue to Hekate)

Maenads (nymphai in retinue to Dionysos)

For the purpose of this post I’m going to talk about the Nymphai connected to the earth and nature.

Named Nymphai

Some Nymphai are specifically named in myth. These are usually Nymphai who are associated with specific plants, but also one’s who’ve played a role in a Theos’ story at one point or another, and one’s who are patrons to specific towns and cities. This is just a sampling of some of the Nymphai who are named in myth.

Aba- Naiad of the town Ergisce in Ciconia, Thrace

Aigeiros- Hamadryad of black poplar

Asopis- Naiad Nymph of a town by the same name

Balanos- Hamadryad of evergreen oak

Bateia- Naiad of Sparta in Lacedaemonia

Daphne- Naiad who became the laurel tree

Io-Argive Princess and Naiad who was loved by Zeus

Karya- Hamadryad Nymph of nut trees, including hazelnut, walnut, and chestnut

Khloris- Oceanid and Goddess of flowers

Klytie- Oceanid who loved Helios and transformed into the heliotrope flower when He left Her

Kraneia- Hamadryad Nymph of cherry trees

Leuke- the white poplar tree

Lotis- Naiad who transformed into the lotus

Minthe- A Naiad who was transformed into the mint plant

Morea- Hamadryad of mulberry trees

Pitys- Oread Nymphs who transformed into the pine tree

Ptelea- Hamadryad of elm trees

Syke- Hamadryad of fig trees

How to Worship Nymphai: Building a Shrine or Altar

When you’re talking about worship in Hellenism, a lot of people think about shrines and altars, since they give us a place to actually give offerings. Altars were historically built with the idea in mind of “how do I get this offering to the Theos it belongs to?” That means that Ouranic (heavenly) altars were raised up towards the sky. Khthonic (relating to the earth and death) altars were usually dug into the ground as the Khthonic Theoi were thought to reside under ground.

Altars for entities like Heroes and Nymphai were kind of odd. Some people would build them as khthonic altars, some people would build them as Ouranic, and it was’t uncommon to find that their worship was mixed with elements of both Ouranic and Khthonic ritual. Shrines and altars to the nymphai were almost exclusively built outside though from what I’ve seen. They were also built near where a Nymph was thought to reside when possible.

Personally, I like to have my altar for the local Nymphai outside, and raised up, similarly to how Ouranic altars are built. You don’t have to do it that way, it’s just the way I handle it. I also try to build any altars dedicated to the Nymphai with natural materials. So, for example, an altar for the local Nymphai in my area may be a flat stone on the edge of the forest near my home.

Giving offerings

Since Nymphai are regarded as living in or around the area where you would be making offerings, the need for Ouranic ritual, which is designed to send the offerings upwards, isn’t really there. There’s two ways I’d say you could approach this.

The first would be that you can give offerings in a khthonic manner, since Nymphai are khthonic in their connection to the Earth. This would mean pouring libations to the soil, and either burning or burying other offerings.

The other way you can approach offerings is to simply set any offerings before your altar or shrine, and leave them there for the Nymphai. An example of this would be to set an apple on your shrine as an offering, and leave it for a set amount of time before cleaning it up. If you are leaving offerings outside in local habitats be sure that you're using foods or plants already native to the area, and things that won't poison any animals who might eat it up.

Personally, I follow khthonic ritual when giving offerings to the Nymphai. I pour libations into the soil, I bury fruit, and I give the offering in it’s entirety to the Nymphai. I don’t consume any of what is meant for the Nymphai. Again, you don’t have to do things the way I do.

Types of Offerings

Any of the classic offerings can be given to Nymphai. These include:

Bread

Cheeses

Fruits

Flowers

Grains

Honey

Incense

Meat

Milk

Olive Oil

Statues (please don't be littering and leaving statues in the woods though)

Wine

You can also give them offerings from the surrounding area. If you have blueberries that grow wild in the area, then blueberries may prove to be a great offering. Again, I suggest sticking with things that are natural. Since Nymphai are nature spirits, giving them something plastic may not go over real well, especially if you’re leaving the offering outside in nature. Basically, be sure you’re not littering and leaving things that aren’t going to decompose when leaving offerings in nature. And please make sure you're not accidentally introducing invasive species of plants via fruit/seeds/ect.

Devotional activities would probably relate closely to the Nymph in question, though I do have a few general ideas.

Clean up the area where you believe the Nymph resides

Get involved in local conservation efforts

Go on nature walks and admire the influence and beauty of the Nymphai in your area

Nymphai and Prophecy

Nymphs, like many rustic deities, were considered to be connected to prophecy. Nympholepts were devotees of local Nymphai who also worked as prophets. Astragaloi, a form of divination using knuckle bones from sheep, was popular for communicating with Nymphai, and sets of astragaloi bones have been found in multiple caves where Nymphai were worshiped.

That’s certainly not the only option you have though when approaching Nymphai with the intent of divination and prophecy, and a little exploration and trial & error may turn up local Nymphai willing to communicate via other methods of divination.

[pearledmoon]

How to Pray?

Quite important — and there are many things to keep in mind. There are actually many ways to do it; it’s a very personal act. However, in ancient Greece, one or two things were commonly considered.

Posture, mainly, and attitude. You must feel confident when a deity approaches. With your palms facing the sky, and your hands apart.

Identify the God: They are usually addressed by saying, “Hear me, [Name of the God].” After that, if you wish, you can recite their titles and end with “Or however you wish to be called.”

Then, begin your prayer or request, which can be anything you need. You may also offer something in return, for example: “In exchange, I will bring you rainwater.” But always make sure these offerings don’t harm you — such as giving up certain foods, or similar acts.

For the chthonic (Underworld) deities, prayers are usually said with the palms facing the ground.

[pearledmoon]

DO NOT let academia scare you away from reading philosophy. In an academic setting, a lot of philosophy, especially classical philosophy, gets overanalysed and explained in secular, modern terms which take it out of its original, often pagan context.

There are plenty of short, clear, and easy to grasp texts that will help you immensely on your spiritual journey and provide a new outlook, often written by an actual historic worshipper of the Gods.

I recommend starting out with Cicero and Plato. Cicero might have a very political connotation nowadays, but he wrote plenty of beautiful and fluid texts about the Gods and ethics that belong on every pagan's bookshelves.

[pearledmoon]

Charis is difficult to translate, because it is (at least) two-sided. On the one hand it expresses the feeling of gratitude felt by humans to the gods for giving them good things, and on the other it means that ‘‘grace’’ or ‘‘bounty’’ which the gods give men. And the word is related to chairō, Greek for ‘‘feel joy or happiness.’’ In worship the Greeks aimed at generating an atmosphere of reciprocal charis; they would express their grateful worship of the splendid gods; the gods, in turn, would – hopefully – grant them their charis, goodwill, which translated into wealth, health, and power. We can see how hymn-singing is part of the human ‘‘charis-drive’’; it is an aesthetic offering to go with other material offerings (animal sacrifice, libations, incense, etc.) designed to secure divine goodwill. Prayer, on the other hand, is a request put to god(s) backed up by references to other acts of worship (sacrifice etc.) which might induce the god(s) to grant the request. The prayer-request itself is not conceived as an offering, either material or aesthetic.

Prayers and Hymns by William D. Furley, in A Companion To Greek Religion edited by Daniel Ogden

[pearledmoon]

Anonymous (🦋) requested a prayer for mental illness, specifically feeling overwhelmed, so naturally I wrote two prayers!

PRAYER FOR MENTAL ILLNESS

See me, Dionysus Bromios, Dionysus Eleuthereus, loud-roaring god of liberation: long have I slumbered in darkness, consumed by shadow, dreaming of nothing, numb to your revelry and joy... Shake loose that which binds me to this emptiness, to this sorrow, to this lack of self-fulfillment— wake me! Wake me so that I may once again see the stars, hear birdsong at dawn, feel the morning sun on my skin, and remember who I am and what it means to live.

PRAYER FOR FEELING OVERWHELMED

Hear me, Dionysus Bromios, Dionysus Lyaeus, boisterous god who frees me from care and worry: when the world hums too loud, my heart drums too wild, and my head spins, remind me to breathe and return to a moment of stillness; show me that this cage I've outgrown has always been unlocked, that I am free to fly where I please without burden; be the wind beneath my wings that carries me through bluer skies to highest branches untouched by fears and anxiety! O Dionysus Dimetor, twice-born from the violence of being rent asunder: remind me that I am whole in all my pieces.

Prayer requests are open at my discretion! Tips and prayer commissions can be paid through ko-fi~

You may use this prayer in your personal practice, but please do not alter, copy, or repost.

[pearledmoon]

The shrines of the gods, heroes, and spirits littered urban space, with Athens itself a network of small, meaningful spots among which humans went about their lives. Yet men and women kept holy figures close and present in a variety of ways, beyond the clearly defined confines of sacred space. Images of the gods travelled with humans in the form of rings, seals, and other amulets, while the gods could be called upon whenever humans needed assurance, regardless of where they might be. Prayer seems to have occurred in all manner of locales, since “it was perfectly possible to pray on one’s own wherever one happened to be.” Hymns brought the gods closer; Xenophon paints an evocative picture when he describes Cyrus’ frightened soldiers singing to remind themselves of the patron spirits who gave them strength.

"Devotionalism, Material Culture, and the Personal in Greek Religion" by K.A. Rask

[pearledmoon]

As for the establishment of shrines, Purvis made several significant observations that will become important in our later discussion: there was no particular pattern in the type of god honored, since the decision seems to have been specific to the founder’s needs while simultaneously incorporating the local religious circumstances; there was an informality in the way the founder and future worshippers were expected to engage the spirits, marked by open invitations to all passersby and a conspicuous lack of institutionalizing decrees and rules; immigrants and the socially marginalized were very prominent in private foundations and social status/wealth did not lessen an individual’s consequence within a shrine, as it might have in more publicly-recognized cults.

"Devotionalism, Material Culture, and the Personal in Greek Religion" by K.A. Rask

[pearledmoon]

HelPol Discourse & Ableism

A more nuanced addition to this post - which I made on a low spoons day (if you're just interested in the ableism part then scroll to the bottom).

The Dunning-Kruger Effect

“The Dunning–Kruger effect is a cognitive bias in which people with limited competence in a particular domain overestimate their abilities”

- Wikipedia

The Duning-Kruger Effect was first pointed out to me by another pagan practitioner - and in that context it was used to describe those who claim to know what is “right” or “wrong” for all practitioners within a given tradition.

This fellow practitioner (I can’t remember their name - this was at least 2 years ago) pointed out that those who are incredibly knowledgeable about a given tradition don’t tend to go around policing others practices.

Why?

Because being knowledgeable about any religious or spiritual tradition means recognizing how incredibly human made traditions are. They are loose - flexible - ever changing and ever evolving within both individual and community practice.

Now - that doesn’t mean “anything goes” within a tradition or religion, quite the opposite.

It instead means that the best way to create a cohesive tradition (or revive a cohesive tradition) is through working together as a community to discuss what is and isn’t valid praxis.

One individual (or a small group of individuals) speaking on behalf of an entire community is very rarely a good idea.

Bold “unpopular opinion” posts - telling others what is and isn’t valid praxis - is not only incredibly hubristic, but is also only going to lead to anger and infighting.

It is through conversation that we can get to the root of an issue and try to find consensus as a community.

As an example: I could make a post explaining my interpretation of, and feelings around, people worshipping Medusa. I could explain that I have negative feelings because this type of worship was not seen in antiquity. But then I could also make it clear that this is just my opinion - and that I’d be interested in hearing others points of view*

*some of those caught up in this controversy have done this, and have wrongly been demonized for it - while others have done the exact opposite, stating their opinion as law.

If someone makes a post similar to the example and you’re still going to be antagonistic or cruel - then just block that person. You’re going to save both them and yourself a lot of needless stress.

If someone makes a post that is actively inflammatory - you can do one of two things:

1. If you have the energy and bandwidth, you can engage with them in a discussion or civil debate.

2. If you don’t have the energy or bandwidth, or if OP is unwillingly to engage you in such talks, then just block them. Again - it will save you a lot of needless stress.

Lastly - we as Hellenic Polytheists need to be better about our ableism.

If there is something in our faith that is ableist (example: you must always stand with arms outstretched during ritual) then it shouldn’t be part of our faith.

Just because some people do not have any limitations on their physical mobility or mental energy - does not mean that the able-bodied way of doing things gets to be the default or “correct” way of practicing our faith.

I want to make a longer post on the ableism that is rampant in both the HelPol and wider Pagan communities - but for now I think that will suffice.

Askbox is open, as are DMs - The Temple is always open to community building, community discussion, and (civil) community debate.

Eirene - peace and farewell,

- Temple Hyacinthus

[pearledmoon]

in this house we stan dionysus!

[pearledmoon]

Antinous-Dionysos... save me Antinous-Dionysos... To me, he represents a specific aspect of Dionysos-- a protector and patron of queer couples, especially MLM couples. This specific bust was a focal point for the underground gay community in Soviet Russia, when homosexuality was outlawed. Couples would take oaths of allegiance and perform weddings in front of the statue.

[pearledmoon]

I have been seeing some posts for Dionysos Androgynos popping up lately with lovely prayers and offerings ! this is wonderful, but it makes me want to clarify something. His epithet Androgynos is not related to gender identity as we know it now nor was it used in worship denoting queerness. I have seen people talking about this epithet being worshiped but there isn't much tangible evidence for that (that I know of).

it generally means "man-woman" and it refers to the position a man takes during sex—"both taking and receiving penetration during sex". being a man who was in the woman's role during sex wasn't a flex back then, they were seen as naive and lesser than the older man on top. I've seen suggestions that this epithet (along with "chickpea Dionysos") may have been used more derogatorily.

Dionysos is a wonderfully queer deity in the modern age, but we have to remember Ancient Greece is an entirely different culture and ideas. we can't directly exchange values with a culture 2,000 years removed from us. It's totally fine to reclaim this epithet, but claiming it is historically a trans epithet is incorrect.

[pearledmoon]

⋆˚࿔ Pasithea ࿔˚⋆

"Hypnos (Sleep) swiftly flew to Pasithea's couch. From slumber woke all nations of the earth." - Quintus Smyrnaeus, Fall of Troy 5. 395 ff (trans. Way) (Greek epic C4th A.D.)

Yes, that's right, it's finally here - let's talk about Lady Pasithea; one of the younger Kharites (Graces); the goddess of rest, relaxation, and hallucinations; and the wife of Lord Hypnos.

Now a small disclaimer !! I am not an expert. I am not a religious authority. Nor am I a professional of any kind. I simply love researching and I love the gods. So if you have anything you'd like to add to this lil info post, or you find any faults, please don't hesitate to let me know! Without further adieu, let's go.

A Younger Kharite (Graces):

"Hera answered him [Hypnos god of sleep] : ‘. . . I will give you one of the younger (hoploterai) Kharites (Charites, Graces) for you to marry, and she shall be called you lady; Pasithea.’" - Homer, Iliad 14. 231 ff (trans. Lattimore) (Greek epic C8th B.C.)

 In the Iliad itself (xiv. 269) Pasithea is called one of the younger Charites, who is destined to be the wife of Sleep, and the plural Charites occurs several times in the Homeric poems. (Od. xviii. 194.)

One of the swiftshoe Kharites (Charites) [namely Pasithea] . . . in a forest not far off she saw the madness of Lyaios (Lyaeus) [Dionysos] her father. She wept for sorrow and tender affection, and tore her cheeks with her nails in mourning." - Nonnus, Dionysiaca 33. 4 ff

"Hera answered him [Hypnos god of sleep] : ‘. . . I will give you one of the younger (hoploterai) Kharites (Charites, Graces) for you to marry, and she shall be called you lady; Pasithea.’" - Homer, Iliad 14. 231 ff (trans. Lattimore) (Greek epic C8th B.C.)

"[Pasithea] one of the swiftshoe Kharites (Charites, Graces) was gathering the shoots of the fragrant reeds in the Erythraian garden, in order to mix the flowing juice of Assyrian oil with Indian flowers in the steaming cauldrons of Paphos, and make ointment [or perfume] for her Lady [Aphrodite]." - Nonnus, Dionysiaca 33. 4 ff (trans. Rouse) (Greek epic C5th A.D.)

Goddess of Rest, Relaxation, Hallucinations, and All Altered States of Consciousness:

There isn't many excerpts on Pasithea as a goddess of rest, relaxation, and hallucinations. This idea comes from Her being the wife of Hypnos and Her associations with Him and His domains. As well as one of the interpretations of the meaning of Her name; "Aquired-sight" or "Aquired-goddess". I'll add some commentary as well as some excerpts that can be interpreted to support this idea.

Pasithea as the wife of Hypnos, god of sleep and dreams, may have been envisaged as the goddess of hallucinations and hallucinogenic drugs. Her name is difficult to translate--the prefix pasis can be translated equally as "all", "possessed" or "acquired" and the suffix thea as "sight", "seeing", "contemplation", "goddess" or "divine". Translating it as "Acquired-Sight" may suggest a goddess of hallucination, however, in the story of the Iliad, where Hypnos acquires her from Hera in exchange for certain favours, the "Acquired-Goddess" meaning is quite apt. The name pasithea was also given to some unidentified "magical" plant, perhaps even an hallucinogenic. Hypnos was himself associated with poppies and opiates. - Commentary from theoi.om

The notion that she was “acquired sight” is presented as evidence that she was a source of hallucinations. It is known that Pasithea’s name is also found in the world of botany; there is a specific plant called Pasithea that may have been known for causing hallucinations. The other prominent interpretation of her name is that it means “acquired goddess” and this meaning has evidence in the story of how she became wed to Hypnos. It is also worth mentioning that her connection to Hypnos may have also meant that Pasithea was associated with rest and relaxation; indeed, some interpret her divine portfolio to extend to rest, meditation, hallucination and other states of altered consciousness. - Greek Gods & Goddess

Wife of Hypnos:

Then in turn the lady ox-eyed Hera answered him : ‘Hypnos, why do you ponder this in your heart, and hesitate? Or do you think that Zeus of the wide brows, aiding the Trojans, will be angry as he was angry for his son, Herakles? Come now, do it, and I will give you one of the younger (hoploterai) Kharites (Charites, Graces) for you to marry, and she shall be called you lady; Pasithea, since all your days you have loved her forever.’ So she spoke, and Hypnos was pleased and spoke to her in answer : ‘Come then! Swear it to me on Styx' ineluctable water. With one hand take hold of the prospering earth, with the other take hold of the shining salt sea, so that all the undergods who gather about Kronos (Cronus) may be witnesses to us. Swear that you will give me one of the younger Kharites, Pasithea, the one whom all my days I have longed for.’ - Homer, Iliad 14.231 ff (trans. Lattimore) (Greek epic C8th B.C.)

He also says that Hypnos was a lover of Pasithea, and in the speech of Hypnos there is this verse :--‘Verily that he would give me one of the younger Kharites.’ - Pausanias, Description of Greece 9. 35. 1 (trans. Jones)

"Hypnos (Sleep) swiftly flew to Pasithea's couch. From slumber woke all nations of the earth." - Quintus Smyrnaeus, Fall of Troy 5. 395 ff (trans. Way)

"[Hera commands Iris summon the god of sleep Hypnos :] ‘Promise him Pasithea for his bride, and let him do my need from desire of her beauty. I need not tell you that one lovesick will do anything for hope.’ At these words, Iris goldenwing flew away peering through the air . . . seeking the wandering track of vagrant Hypnos (Sleep). She found him on the slopes of nuptial Orkhomenos (Orchomenus) [i.e. the home of the Kharites (Charites)]; for there he delayed again and trailed his distracted foot, a frequent visitor at the door of his beloved Pasithea . . . [Iris disguised as Nyx, Hypnos' mother, spoke to the god :] ‘I have heard that you want one of the Kharites (Charites, Graces); then if you have in your heart an itch for her bedchamber, have a care! Do not provoke Pasithea's mother, Hera the handmaid of wedded love!’" - Nonnus, Dionysiaca 31. 103 ff 

"Has Eros (Love) perhaps flicked you also with the cestus, like Eos (the Dawn) once before?--Ah, I know why your cheeks are pale : shadowy Hypnos (Sleep), the vagabond, woos you as a bridegroom woos a maid! I will not compel you if you are unwilling; I will not join Hypnos the blackskin to Pasithea the lilywhite!’ When Aphrodite had said this, the Kharis weeping replied : ‘O mother of the Erotes (Loves)! O sower of life in the everlasting universe! No herdsman troubles me, no bold desire of Hypnos (Sleep). I am no lovesick Eos (Dawn) or Selene (Moon)." - Nonnus, Dionysiaca 33. 4 ff

Epithets:

Given how little we know about Pasithea, all of these epithets and titles come from me, looking at the above excerpts, and coming to conclusions based on how She has been refered to in them.

Pasithea the Lilywhite

Beloved Pasithea

The Younger Charite

The Aquired Goddess

Swiftshoe Charite

Of Rest / Relaxation

Offerings:

Excluding traditional / universal offerings, some things you could offer / devote to Pasithea are:

poppies

lilies

flowers (any)

pillows

couches (imagery of)

plushies

any medications that you take

meditation

taking some time out of your day to unwind

breathing exercises

worshipping / honouring Her family

worshipping / honouring the Kharites

Resources:

-> dividers made by @/uzmacchiato

[pearledmoon]

Do you get it now? Without due process, everyone is at risk. How are you going to prove your citizenship otherwise?

[pearledmoon]

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.

[pearledmoon]

I'd like to highlight a researcher I really like, Robert Garland.

He's a Professor of the Classics with an interest in ancient Greek Culture and Society (namely in Athens). I find that his work is the most accessible and easy to find, yet not many people mention him.

Athenian Democracy: An Experiment for the Ages. - YouTube

The Greek World: A Study of History and Culture. - YouTube

Death and the Afterlife in the Ancient World: A Dialogue with Robert Garland. - Spotify Podcast

Daily Life of the Ancient Greeks - 2nd Edition - Book

Greek Way of Death - Book

These are just some of his works that I've saved, but if you go onto YouTube and type "Robert Garland," there are hours of content you can find. I highly recommend more people check him out!

[pearledmoon]

Ancient Greek Religion & Hellenic Polytheism: A Reading Guide

I’ve been wanting to make something like this for a long while, and talking to my friend @olympianbutch today gave me the push I needed to do so. When I was starting out as a Hellenic Polytheist years ago, this is the kind of resource I needed. So I hope you all enjoy and find this helpful!

Introductory Reading:

Ancient Greek Religion by Jon D. Mikalson

Athenian Popular Religion by Jon D. Mikalson

Greek Religion by Jan N. Bremmer

On Greek Religion by Robert Parker

Hellenic Polytheism: Household Worship by LABRYS

Comprehensive Guides:

Greek Religion by Walter Burkert

Companion to Greek Religion edited by Daniel Ogden

Understanding Greek Religion by Jennifer Larson

Rethinking Greek Religion by Julia Klindt

The Oxford Handbook of Ancient Greek Religion edited by Esther Eidinow and Julia Klindt

Polytheism and Society by Robert Parker

The Gods and Theology:

Ancient Greek Cults by Jennifer Larson

Theologies of Ancient Greek Religion edited by Esther Eidinow, Julia Klindt, and Robin Osborne

Underworld Gods in Ancient Greek Religion by Ellie Mackin Roberts

Gods and Heroes of the Ancient World (Routledge Series)

Offerings and Sacrifice:

Personal Experience and Materiality in Greek Religion by K.A. Rask

Singing for the Gods by Barbara Kowalzig

Smoke Signals for the Gods by F.S. Maiden

Sharing with the Gods by Theodora Suk Fong Jim

Primary Sources:

Theogony & Works and Days by Hesiod

The Homeric Hymns

The Orphic Hymns

Sources for the Study of Greek Religion by David Rice and John Stambaugh

Greek Religion: A Sourcebook by Valerie M. Warrior

Ancient Greek Religion: A Sourcebook by Emily Kearns