#minoan polytheism

[seaofwine]

Cephalopod Spotting @ National Archaeological Museum, Athens

[laikaru]

An Ariadne and Dionysus sketch I‘m not particularly pleased with

[saint-escae]

my valentine @iliosflower

[royal-wren]

Pouring one out for Iphemedeia (Iphigenia) and Helen who started out as goddesses before regressing to humans in tales that later ascended. I'd include Ariande but that's still a big what-if because we don't 100% know she's the Lady of the Labyrinth, we can only guess as much as we can about Athene being Minoan too as the Master of the Home.

Pouring one out for the historical worship relationship between Hera and Hermes pre-Archaic Greece. *I'd say the Mycenaean era only, but we don't know if it started earlier than that

Pouring one out for the surviving harmony Hermes has with goddesses as a goddess' god (as I affectionately call it). If nothing else, a surviving part of the higher importance/preeminence of goddesses regionally.

*if you're curious to learn more I won't answer, just rely on your preferred search engine and libraries. Me saying anything won't help you cultivate research skills on your own. Just be painfully specific with what you're searching for and abuse "" around words you want focused on.

[judelijah]

Why is the Minotaur so mean?

Maybe he hadn't had a Pasiphaër when he was a baby.

[thepaganraccoon]

Great Goddess Ariadne most high;

The spider's web you weave into tapestry

As glowing and vibrant as your spirit.

Every where you go, joy and abundance blossoms.

From the lands of the living, where you kiss the scythe that feeds,

To the lands of the dead, where your honey-sweet nectar nourishes.

Love and light are your cape

That guides you through the labyrinth.

Wrap us with your blessings too,

And we shall give thanks everlastingly to you.

- HP Oboyski

[minoan-quasar]

I need to get back into my faith, I've been astray too long

[aboutanancientenquiry]

Walter Burkert (1931-2015) "Greek Religion", Harvard University Press 1987

"In this book Walter Burkert, the most eminent living historian of ancient Greek religion, has produced the standard work for our time on that subject. First published in German in 1977, it has now been translated into English with the assistance of the author himself. A clearly structured and readable survey for students and scholars, it will be welcomed as the best modern account of any polytheistic religious system. Burkert draws on archaeological discoveries, insights from other disciplines, and inscriptions in Linear B to reconstruct the practices and beliefs of the Minoan-Mycenaean age. The major part of his book is devoted to the archaic and classical epochs. He describes the various rituals of sacrifice and libation and explains Greek beliefs about purification. He investigates the inspiration behind the great temples at Olympia, Delphi, Delos, and the Acropolis - discussing the priesthood, sanctuary, and oracles. Considerable attention is given to the individual gods, the position of the heroes, and beliefs about the afterlife. The different festivals are used to illuminate the place of religion in the society of the city-state. The mystery cults, at Eleusis and among the followers of Bacchus and Orpheus, are also set in that context. The book concludes with an assessment of the great classical philosophers' attitudes to religion. Insofar as possible, Burkert lets the evidence -- from literature and legend, vase paintings and archaeology -- speak for itself; he elucidates the controversies surrounding its interpretation without glossing over the enigmas that remain. Throughout, the notes (updated for the English-language edition) afford a wealth of further references as the text builds up its coherent picture of what is known of the religion of ancient Greece. (From the publisher)"

Table of Contents

Introduction I. PREHISTORY AND THE MINOAN-MYCENAEAN AGE 1. The Neolithic and Early Bronze Age 2. Indo-European 3. The Minoan-Mycenaean Religion 4. The 'Dark Age' and the Problem of Continuity II. RITUAL AND SANCTUARY 1. 'Working Sacred Things': Animal Sacrifice 2. Gift Offerings and Libation 3. Prayer 4. Purification 5. The Sanctuary 6. Priests 7. The Festival 8. Ecstasy and Divination III. THE GODS 1. The Spell of Homer 2. Individual Gods 3. The Remainder of the Pantheon 4. The Special Character of Greek Anthropomorphism IV. THE DEAD, HEROES, AND CHTHONIC GODS 1. Burial and the Cult of the Dead 2. Afterlife Mythology 3. Olympian and Chthonic 4. The Heroes 5. Figures Who Cross the Chthonic-Olympian Boundary V. POLIS AND POLYTHEISM 1. Thought Patterns in Greek Polytheism 2. The Rhythm of the Festivals 3. Social Functions of Cult 4. Piety in the Mirror of Greek Language VI. MYSTERIES AND ASCETICISM 1. Mystery Sanctuaries 2. Bacchica and Orphica 3. Bios VII. PHILOSOPHICAL RELIGION 1. The New Foundation: Being and the Divine 2. The Crisis: Sophists and Atheists 3. The Deliverance: Cosmic Religion and Metaphysics 4. Philosophical Religion and Polis Religion: Plato's Laws

A classic on ancient Greek religion! Herodotus is naturally used in it - alongside the other great ancient Greek classics- as a major source on ancient Greek religion. But Burkert highliths also Herodotus' role as one of the pioneers of the critical reflection on the religious beliefs and practices of the ancient Greeks.

[wine-dark-and-honey-tongued]

Howdy ! I saw in Ur bio that you have Ariadne in there. I'd love to learn more about her but am not able to find heaps of information on her . If it's not a bother do you happen to have any info ?

(feel free to skip if you feel so inclined to no pressure )

Omg hi!

I definitely don't mind sharing, I don't have much (haven't had the spoons for active worship/research lately) but I'm happy to oblige! There isn't very much out there as far as I've seen but I'll share what I've been able to find and utilise.

As always with this stuff, there are multiple versions of the same myths and many interpretations and I'm far from an expert, so take this with a grain of salt. There's also going to be a bit of history both bc I love that stuff and have a personal project that's setting is Minoan Crete, so I think it's relevant if for nothing other than context.

Ariadne, in mythology (summarizing), is a princess of Crete and sister of the Minotaur. She is put in charge of the labyrinth where the Minotaur is kept, and where 7 boys and 7 girls from Athens are sent as sacrifices. Ariadne gives Theseus a ball of thread/string to help him find his way back out of the labyrinth after slaying the Minotaur, leaving the island with him afterwards. She's then abandoned, intentionally or unintentionally depending on which version of the story you're looking at, on Naxos and is found by Dionysus and becomes his wife.

It's theorized in some circles that Ariadne was originally a great goddess of Crete known as the Mistress of the Labyrinth. Some also suggest she's the Minoan Snake Goddess. There's no concrete evidence for either of these claims as far as I've found, but I felt they're worth mentioning regardless given the island of Crete was taken over by the Mycenean Greeks after the collapse of the Minoan civilization in the Bronze Age and its very possible the Greeks could have adopted/absorbed bits and pieces of the Minoan's religious practices.

Some myths cover her death and subsequent retreival from Hades by Dionysus, who then brings Ariadne and his mother Semele to Mount Olympus to be defied. Depending what you read you may find conflicting accounts of what happened and when, but that's normal with Greek mythology I've learned.

Ariadne is commonly associated with thread/string, mazes and labyrinths, bulls, snakes, and in some instances I've also seen weaving (makes sense given the whole thread thing) and a crown listed (her diadem from her wedding to Dionysus was set in the heavens as the constellation Corona).

This next bit is UPG so please don't take this as cold hard fact, it's just what I've discovered in my practice.

Ariadne, to me, is a goddess of introspection/self reflection. A labyrinth is a single path curving in on itself until you reach the center, one way in and back out. I've come across folks talking about using the labyrinth as a metaphor/manner of thinking for a journey of self discovery, called (fittingly) Ariadne's Thread, and this is something I've adopted as well. The Minotaur can be interpreted in a number of ways; its typically some sort of conflict or hurdle one must confront in order to further their growth. It doesn't need to be slain, necessarily, but is something that must be dealt with in order to progress (kind of like working through something in therapy to find the source of a problem and how to handle it going forward). It's a vehicle for deeper self understanding, if that makes sense.

I think that's why I was so drawn to her when I first started researching Crete's history and wanting to progress with my knowledge and practice in hellenic polytheism; I needed to do some serious self reflection because I'd just gotten out of a terribly rough patch in life that started with following/using someone as a means of escape from a shitty situation and ended with me stranded, in essence, and isolated by my own hand. I felt a kinship with her and her story and have felt connected with her ever since. I've even got a little Snake Goddess pendant that I constantly wear for/as representation of her.

Hopefully that made sense and was helpful! I've included some links below to some sources, both academic and not, I refer to.

Ariadne summary on amino | Ariadne on witchesandpagans | Ariadne on theoi.com | Ariadne on Wikipedia (a great starting point for all the basic info imo) | blog post about Ariadne's Thread symbolism + application

[burningtyranthp]

Is Hellenismos open culture?

Photo is my own taken by myself of the Parthenon at the Acropolis

One thing that doesn't sit well with me is that those who tend to participate in what they describe as "Hellenistic polytheism" in the Western world, often don't look into whether or not Hellenismos is an open or closed culture. There is an unspoken norm within neopagan spaces that Hellenismos is "for anyone and everyone," but that never sat right with me, knowing about the way Ethnikoi--Greeks who have ethnic ties to their own Greek culture, language, land, and religious practises--speak of Western "neopaganism" or "pagan" usage of their original, indigenous culture.

Before I get into accounts that raised these concerns, I'd like to clarify that I whole-heartedly support all indigenous communities or tribes and their ability to practise their original traditions and customs safely without any discrimination, persecution, or harm. I also super support the individual choice to relearn, revive, and recreate one's indigenous practises (if one is eligible to do so). As a member of an indigenous tribe myself, I can empathise with other indigenous communities on some overlapping struggles we might share such as frustration with appropriation, erasure, or persecution in the modern day.

Lastly, the intent behind writing out the following is not to place judgment on anyone for doing anything; the purpose is providing food for thought, and forwarding a different perspective that isn't as popular as the prevailing Western perspective around the topic. I will not speak for Ethnikoi, however I will include references and quotes from sites where Ethnikoi describe who they in their own terms, and share how they think on the matter. By learning more about indigenous cultures, we can show greater respect and support for them, and their preservation.

ΕΛΛΗΝΙΣΜΟΣ (Hellenismos) vs. Hellenism

Hellenismos, also known as Hellenikon, is the indigenous cultural and religious tradition of Greece, but also the worldview and ethnic identity of the ancient and medieval Hellenes (Plethon, Marullus etc.). Hellenismos is the official name of the Hellenic tradition and way of life. “Hellenismos” and “Hellenic religion” are synonymous to many Hellenes, since the ancestral cults are a very important part of Hellenic identity. Hellenic tradition, Hellenismos, Hellenikon etc. are different names for the same culture and should therefore not confuse people, especially since the Hellenes perceive their religion, identity, worldview, language and way of life as a unity. Thus Hellēnismôs refers automatically to Hellenic religion. [Hellenismos.org]

The proper name for the religion isn't what people know it by in neopagan or pagan spaces. Furthermore, the religion is tied to cultural identity, ethnic background, language, and way of life--a word describing the isolated spirituality does not exist because each of these things is an all-in-one identity package.

Hellenismos and paganism are differentiated from each other culturally, historically, and by time, since paganism emerged from occultism, which is a by-product of Western Christianity. Hellenismos, on the other hand, is a Mediterranean culture that emerged from the commingling of Mycenaean, Minoan and other Helladic cultures. But it is still common to mistake revitalization or even re-indigenization for neopaganism, even in academic environments. [The Real Problem of Cultural Appropriation, Hellenismos.org]

Hellenismos is not paganism or neopaganism because it predates the existence of Christianity, and has been a mixture of Mediterranean cultures within a specific area long before Christianity's idea of a "pagan" designation was made.

Worship

A follow-up to the main question is, "can a non-Greek person worship the Greek gods, too?" The answer based on the following account is a hesitant yes, with a couple important things to bear in mind, in the event that someone would like to worship this pantheon.

People are, of course, allowed to worship the Greek gods, draw ideas and inspiration from Hellenic history and religion, build temples to their gods and find their own way in life. However, what they are not allowed to do is to usurp other people’s ethnonym, misrepresent their practices as something they are not and exploit or distort other people’s ethno-cultural identity, religion and language. And, of course, they are not allowed to speak on behalf of foreign communities. [Avoiding Cultural Appropriation, Hellenismos.org]

There is nothing stopping one from worshipping the Greek gods or goddesses per se, though it is one's responsibility to do so respectfully by not impersonating Hellenismos, and speaking as if one is a member of a tribe or cult one isn't a member of. As long as one doesn't cosplay as a member of a culture they have no ties to in any way, worship is not an issue.

The issue is...

...a matter of cultural appropriation vs. cultural appreciation:

People should not feel guilty for worshipping the Greek gods, should not feel bad for learning from Greek philosophy, adapting Greek ethics, listening to Greek music, enjoying Greek cuisine or learning Greek. This is not cultural appropriation. Loving Greek mythology or feeling drawn to a specific god is not cultural appropriation. Cultural appreciation is not cultural appropriation. Cultural exchange is not cultural appropriation. It never was. People enjoying the cultural goods of Hellenism are not appropriating anything. [ibid.]

Both terms are understood in terms of power and invitation: one one hand, when you appreciate a culture, you are invited to take part in it alongside others who belong to it. You are a guest in another's home who is expected to show respect for the one who invites you in, as well as the things they have in their home. You can learn, admire, and participate in everything the host invites you to do, and when it's time for you to return to your own home, you leave only with things your host allows (think extra food to take home from dinner at a friends house).

On the other hand, when you appropriate a culture, you are not invited by anyone who belongs to it to take part in it. You are not a guest in someone's home, but you invite yourself in anyway. You break in and enter, take whatever catches your eye without the homeowner's knowledge, and disappear into the night with stuff that doesn't belong to you. You then add what you took to a personal collection of other things you've taken from other homes on subsequent nights out.

Paganism and neopaganism can sometimes fall prey to the second scenario because some may pick and choose bits and pieces of different cultures and practises to create their own personal spirituality. I am not saying every pagan or neopagan does this, but this mixing of cultures that have little to no similarities to create a personalised spirituality is a popular approach within pagan and neopagan expression. In short, you can choose your own adventure because nobody's going to stop you, but you will run into opposition if you:

identify with an identity or a descriptor that is not yours, like "Hellenic" when you are not Ethnikoi . (You are welcome to come up with your own terms to define yourself or your spirituality as long as it doesn't involve claiming an entire ethnic background you have no part in.)

project your own ideologies onto a culture where said ideologies simply do not exist, or do not apply to a culture. (Many modern terms and designations did not exist for Hellenismos, and therefore do not apply to Hellenismos.)

utilise a culture solely to support a political leaning. (This could be romanticising classicism to justify "conservativism," "liberalism," "nationalism," etc.--either way, a culture and its values are unique to itself, and should not be reduced to a justification for [insert modern political idea].)

speak for the Hellenic community instead of amplifying members of it. (This may not sit well with some, but Hellenic people are indigenous people who deserve full rights to self-determination in their native land--just like all other tribes or groups of indigenous people.)

In Conclusion

Hellenismos, Hellenic culture, ethnic background, and identity, are not open for the taking. It would be offensive to cosplay or claim a background one does not simply have. However, nobody will stop one from worshipping, working with, or serving Hellenic gods and goddesses. In the same capacity, it's perfectly fine to enjoy all of the really cool things this culture produced so long as this enjoyment remains appreciative rather than appropriative. Paganism and neopaganism do sometimes gamble with the line between the two (not all the time), so that's something to be cautious of if someone does choose this pantheon.

References

ΥΠΑΤΟ ΣΥΜΒΟΥΛΙΟ ΤΩΝ ΕΛΛΗΝΩΝ ΕΘΝΙΚΩΝ (Supreme Council of Ethnikoi Hellenes)

Hellenismos heute

Labrys Religious Community: for the resurgence of the sacred heart of Hellenism

Further Reading

Whose Gods are These? A Classicist Looks at Neopaganism by Sarah Johnstone

[plutonian--angel]

hi ☺️ I'm new here, and it might be a couple days before I get this tumblr thing figured out. please feel free to follow or send me a quick dm- even if I'm not posting, I'll be around 💜

[pagansquare]

The Minoan Sacred Year: A Modern Pagan Calendar

Most modern Pagans are familiar with the eightfold Wheel of the Year: the solstices and equinoxes and the points halfway in between. But that's a modern construct. It also doesn't match the unique seasons of the Mediterranean region, where Crete is (and where the Minoans lived).

Read more...

[ariadnes-subthread]

I'm in need of active blogs to follow!

Lookin for:

-Basically anything related to the Ancient Mediterranean world in general, but the Greeks, Minoans, and Etruscans especially. And the Scythians who aren't *quite* Mediterranean lol

-mythology/classical literature in general, but I would especially love more silly or shitposty content

-ancient adornment of all kinds; clothing, jewelry, cosmetics, hair, etc. & textile archaeology. If you do ancient reenactment/costuming or weaving with a warp-weighted loom or reproduction jewelry I absolutely want to follow you!!!

-pretty pictures of artifacts, particularly if they touch on the last point but not limited to that

-current and recent-historic fashion that strongly evokes the Ancient Mediterranean. This includes designers like Zuhair Murad and D&G, art deco & art nouveau, Victorian jewelry from the Egyptian & Etruscan movements, anything like that. There are also many Arabic and Indian styles that appeal to my aesthetic tastes, I'm a HUGE fan of kaftans & anything with gold embroidery so anyone who posts a lot of that would be well-received!!

-classics/history/archaeology that's focused on women & GNC people in antiquity, or on any kind of marginalized people or social outsiders

-Dionysus, Ariadne, maenads & musteria

-Hellenic polytheism, especially of a Dionysian flavor, and Minoan revivalism

-altered states of consciousness in the context of ancient religions & revivalist practices

-art that is inspired by Greek mythology, Dionysus, Ariadne, the Minoans, the Etruscans, etc. Whether it be Renaissance paintings or digital doodles.

-ancient food production, cooking, & recreated recipes. ancient wine, wine-making, & viticulture. (Garum is the best condiment and I will die on this hill.)

[grecowitch]

The Minoan Butterfly Goddess

This is my artistic interpretation of The Minoan Butterfly Goddess (butterfly as in butterfly axe) based off of frescos I saw when I visited the Palace of Knossos. The double-axe in her hand is her main symbol whereas the butterflies are my own creative addition. Butterflies and the color blue tend to signify peace, which reflects the peaceful nature of Minoan civilization.

Other names: The Labrys Goddess, The Double-Axe Goddess

Labrys: the Lydian word for "double-bitted axe". Greek: πέλεκυς (pélekus).

A small golden double-head Minoan axe. Votive jewel. Found in Archalokori cave, 1700-1450 BCE

Symbolism: matriarchal society, mater-arche (the beginning of creation), feminism, transformation.

*In Ancient Crete, the butterfly axe solely accompanies goddesses, not gods. 🪓🪓

🔹️🔸️🔹️🔸️🔹️🔸️🔹️🔸️🔹️🔸️🔹️

Two of the frescos that inspired me:

"Ladies in Blue", 1525-1450 BCE

"Minoan Maiden with Prayer Beads", 2700-1450 BCE

[alilgoblinthinks]

Family of Asterius the Minotaur

So this came about after a lot of research because I really love doing up family trees. I did not know how extensive this family was going be, and I have actually left out some of the great grandchildren of Pasiphae and Minos because I wanted to include the ones that were directly (well, as close as possibly) related to Asterius the Minotaur. 

Grandparents: Helios (God of the Sun) and Perseis (the Oceanid Nymph) were the parents of Pasiphae and her siblings, whereas Zeus (God of the Heavens) and Europa (a Phoenician princess) were the parents of Minos and his siblings. Asterion was the King of Crete, who adopted Minos and his brothers when he married Europa (the minotaur, Asterius, is named after him).

Parents: Queen Pasiphae (mother), the Cretan Bull (father), and King Minos of Crete (step-father).

Aunts/Uncles Through Pasiphae: Circe (aunt), Aeetes (uncle), Perses (uncle).

Aunts/Uncles Through Minos: Rhadamanthys (step-uncle), Sarpedon (step-uncle).

Half-Siblings Through Pasiphae and Minos: Catreus (eldest son and heir to Crete, killed by his own son), Androgeus (killed by the Cretan Bull in Athens), Ariadne (wife of Dionysus, goddess of the Labyrinth), Deucalion (husband of Cleopatra, King of Crete), Glaucus (Prince of Crete, resurrected when he fell into a pot of honey), Phaedra (wife of Theseus, Princess of Crete), Acacallis (princess of Crete, mother of children to Hermes and Apollo), and Xenodice (Princess of Crete).

Half-Siblings Through Minos: Eurymedon, Nephalion, Chryses, Philolaus (children of Pareia, killed by Heracles), Euxanthius (son of Dexithea, he became King of Ceos).

Family of Catreus: Althaemenes (only son, he accidentally killed his father after years apart), Apemosyne (kicked to death by her brother, he believed she lied about being chased down by Hermes), Aerope (spared by Nauplius, she married Atreus and gave him two sons Agamemnon and Menelaus, she also gave a golden lamb to Thyestes who became King of Mycenae), and Clymene (became the wife of Nauplius and mother of Palamedes, Oeax, and Nausimedon).

Family of Androgeus: Andrgoeus sons were Sthenelus (companion of Heracles, killed in the war of the Amazons), and Alcaeus (Cretan general of Rhadamanthys, later became a companion of Heracles).

Family of Glaucus: The daughter of Glaucus was Deiphobe (a priestess of Phoebus Apollo and Diana Trivia).

Family of Deucalion: Deucalion married Cleopatra and they had two sons, Idomeneus and Molus (they led the Cretans to Troy).

Family of Phaedra: She married Theseus and their sons were Demophon (King of Athens), and Acamas (He was a part of the Trojan War).

Family of Ariadne: She married Dionysus (God of Wine), and became the mother of Oenopion (King of Chios, the personification of wine), Staphylus (associated with grapes, he was one of the Argonauts), Thoas (King of Lemnos), Phanus (one of the Argonauts), Enyeus (King of Skyros), Maron (Hero of Sweet Wine).

Family of Acacallis: She bore a son to Hermes (God of Messages) called Cydon (Founder of Cydonia), and with Apollo (God of Music) she was the mother of Naxos (Founder of the Island Naxos), Miletus (Founder of the City of Miletus), and Garamas (sometimes called Ampithemis).

[metanoiyed-archive]

Ariadne - Goddess of the Labryinth, Fertilty, Childbirth, and Marriage.

Who is Ariadne the mythological princess?

Let’s review:

Ariadne’s myth is from Minoan Crete, where she is known for helping Athenian Theseus defeat the Minotaur and escape the Labryinth. Theseus abandons her on the shores of Naxos — why, we can’t be sure, but it’s likely because by helping Theseus she betrayed her home, and to do so was seen as terrible.

From here, the myth splits. Some versions say Dionysus married her from the shores of Naxos and they traveled teaching the art of wine making. In some versions of the myth, Ariadne is immortal - either made that way by Dionysus, or simply is - and they continue to travel still. In other versions, she dies of old age and Dionysus, when he goes to retrieve his mother from the Underworld, retrieves Ariadne as well and raises her to immortality. There is a version of the myth where Ariadne was dropped ashore Cyprus by Theseus because she was heavily pregnant but he was washed out to sea, and she dies of childbirth and had a shrine dedicated to her.

Who is Ariadne the Goddess?

Let’s review:

Ariadne is likely a Cretian Goddess from Minoan Crete. There’s theories of the Ariadne in the story being her avatar, her high priestess, or a non-deified version of her. Cults of Ariadne spread from Crete to Cyprus (where as I mention below, it’s traditional for her to be venerated next to Aphrodite) to Argos, to Naxos and other Greek Islands. Her name also means “most holy,”

Attributes and Symbols of Ariadne

Ariadne was often venerated with these symbols. Additionally, she was traditionally venerated with Aphrodite on Cyprus.

- vegetation

- mazes

- paths

- fertility

- wine

- snakes

- passion

- bulls

- lions

- thread

- cranes

- ivy

Devotional Acts/Worship/Offerings

What do you offer Ariadne? Historically, young men used to offer her a ritual where they would imitate the labors of childbirth. I’ve got a few different options for you if you’re not feeling that one. (Some of these are historical offerings, not UPG, please keep that in mind, I wouldn’t write “ecstasy like trances” otherwise, also, please be safe when offering things to Gods, because the ancients really were whack.)

- Ritual dancing

- Ecstasy-like trances

- Honey

- Milk

- Mead

- Wine

- Grapes

- Fruit

- Bread

- Saytyr imagery

Yeah, yeah, people used to pray to Ariadne for childbirth and love and all that. What can you pray to Ariadne for now?

Well, you can still pray to Ariadne for assistance with love, childbirth and such — she is the wife of Dionysus, after all, and He loved Her enough to make Her His wife! But, what else does Ariadne do for us? Who did she lead out of hardship?

Theseus.

Out of the labyrinth, she lead him with the thread, she provided his sword. To Ariadne, you can pray for help with hardships. For guidance out of a “maze”. If you feel as if you’re lost, she can help you.

A Prayer to Ariadne to Find Ones Way Out Of Difficulty

Fun Fact: Though it’s probably not right, some mythology equates her with the Roman Prosperpina (or, apparently, because I guess classics can’t get their opinion straight) but most (by most I mean literally all except like one place) equate her with Libera. But the one or two Proseperina equivalents kind of solidified my private UPG theory that with her maiden-like and gentle presence, her and Persephone would get along often.

Also, her Roman name translates to Arianna or Ariadna, though Hyginus is the one who identified Prosperpina as Ariadne’s opposite. (Though we know now that the equivalency of the Greek and Roman pantheons are false.)

Sources:

Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses – By: Judika Illes

Theoi.com/Ariadne

Ariadne via the Greek Mythology Link, by the author of the Genealogical Guide to Greek Mythology.

The Ariadne Project

Completely forgot to add that I did send an ask to @olymposhiraeth about Ariadne and meant to tag them as a source too, I checked out their post during my research. Thank you for your response, it helped decide what I was going to offer to Ariadne for answering my prayer!