This is a follow-up to the “Patron Deities: Are They a Form of Objectionable Veneration?” article. At the request of some members of Hellenismos.us, I am providing some primary source references showing that, within the Hellenic context, Personal Deities are personal daimons or tutelary spirits acting as guides. This will provide more information for those interested in comparing and contrasting the actual Hellenic concept of personal divinities with the Neopagan counterpart. This list of resources is not complete. Some of this specifically discusses personal divinities, and others discuss daimons in a more general sense of being the intermediaries between the Gods and man.

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I was recently asked about a comment made regarding the Twelve. The basic question was about the worship of the Twelve being distinct. What did that mean? The reader took from this declaration the writer wanted to imply honoring the Twelve was “distinct from” the Hellenic religion. The idea being that there were many cults in Greece that cannot be said to be indicative of the Greek religion. That the worship of the Twelve was its own unique cult within the Greek system, but cannot be said to define the Greek religion. I went to the site and read the whole comment, and in context it seemed to be a statement that there are more Olympians than just the Twelve, which is true, but this does seem to have reignited controversy in this topic. Therefore, I have gone back through my material, and had a long conversation with my friend Astalon. This is what we have (again) concluded.

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A very common question made by those new to Hellenismos is, “Are patron deities acceptable, and do I have to honor the whole Greek pantheon?” Concerning honoring the whole pantheon, the simple answer is yes. Patron deities are not as easy, and depend on what we are actually discussing. Patron deities are Gods or Spirits that act as guardians or watchers for a person, place, or thing. Within Ancient Greece, patron deities took many forms, from the guardians of cities (Athena being the patron of Athens) to tutelary spirits acting as guides (Socrates is said to have had a personal daimon who guided his contemplation). These concepts are very similar to the Ishta-deva in Hinduism and Buddhism, described as “most beloved divinity” or “meditational deity” respectively. These concepts are very different from the concept of patrons in most of the modern Neopagan movement.

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But I certify you, brethren, that the [message] which was
preached of me is not after man. For I neither received
it of man, neither was I taught it, but by the revelation of…
~ Galatians 1:11-12 (KJV) ~

Many reading this may be wondering why a Hellenic Polytheist, writing of the topic on Oracles and seers, would start his discussion with a biblical quote. The answer is simple. It clearly illustrates a point regarding self-anointed oracles, and their reliance on voices in their head above historically accurate information. Paul freely admitted he placed a greater reliance on the voices in his head than on the supposed eye witness testimony of Jesus’ teachings by Mathew, Mark, Luke, John, and others (the others later deemed heretical). Students of history will know that Paul’s conversion, and becoming a leader in early Christianity, caused a fundamental shift in the movement. In fact, it is the teachings of Paul, based on the voices in his head, that modern Christianity is founded, far more than the teachings of Jesus.

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There exists a few misconceptions, fallacies, and misbeliefs regarding Hellenismos that have been perpetuated both internally and external to the movement. Some of this is based on poor communication to those outside, causing some misunderstandings and just poor public relations all the way around. Still, some of these myths about Hellenismos cannot be seen as anything else but intentional.
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I often find myself perplexed as to why some people feel the need to engage in intellectual masturbation. There is no great debate within academia regarding the ancient Greek religion and culture. So, why do we have people debating what is and is not Hellenismos? These people who make outlandish and ludicrous claims, and cause these great debates, are nobodies. Are they the recognized scholars regarding ancient Greece? No. Are they archeologists? No. Does anything they have to say, about the ancient Greek religion, call into question the work of Gilbert Murry, Carl Kerenyi, Jon Mikalson, Paul Veyne, or any other serious scholar and writer? No.
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I thoroughly enjoyed this book. It starts by identifying Hellenismos as a Reconstructionist religion, which it is. There are some in the Hellenic community that would take umbrage with that, but this should not at all be controversial. Personally, I feel it is an accurate use of the term, as other authors before Mr. Alexander have the same definition, notably, Drew Campbell, author of Old Stones, New Temples.

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