Julian Hellenism is a polytheistic religion, meaning it has a belief in many Gods (Latin: Dii, Greek: Theoi). Iamblichus refers to the Gods as monoeides, meaning “in the form of singularity” (Clark 2010, 56-57), which tells us that the Gods share a single unity as emanatory manifestations within Their singular divine source, the One Supra-Essential Godhead (Flavius Claudius Iulianus, I 379), as unity precedes the existence of multiplicity (Sallustius, V). This makes the religion monolatrous, where a distinct inferior being emanates from a superior being and participates in its progenitor. This starts with the One, which subsequently spawns the many Gods (called Henads, or “Unities“) through simple multiplication of itself into a multitude (and thus preserving most of its attributes, as everything is multiplied oneness), who functions as horizontal extensions of the same power, who ultimately leads back to that unity. This means that all of the Gods are unending, perfect and unborn, each with an infinity of attributes, as They are not “separate from the first cause, or from one each other” (Sallustius, II). Though the Gods are supra-essential and beyond Being (hyperousios), the bottom level of one hypostasis is considered to be the top level of the next, and thus the Gods are simultaneously understood to possess substance (Ousia) at the summits of Being, and thus are Being’s first principles. Following the Gods are the Greater Kinds, including human souls, who spawn from the Gods and participate in Them. This plurality which derives from the One is made up of “different states or appearances of a single substance” (Urmson 1991, 259), or Ousia, which makes up everything with the quality of Ontos (Being), from the bodies of the Gods to the Greater Kinds and ultimately us, making the religion a form of substance monism. Julian Hellenism is also a panentheistic religion, with the divine being concurrently both transcendent and immanent, looking over our universe from the outside while also animating it and manifesting throughout the Kosmos through a divine illumination which fills all things eternally.

The Gods are eternal Beings, their origins being prior to the creation of time. They are unchanging, unbegotten, eternal, incorporeal, and not in space. The Gods and Their Ousia are ungenerated as “eternal natures are without generation; and those beings are eternal who possess a first power, and are naturally void of passivity. Nor are their essences [ousia] composed from bodies; for even the powers of bodies are incorporeal: nor are they comprehended in place; for this is the property of bodies: nor are they separated from the first cause, or from each other; in the same manner as intellections are not separated from intellect, nor sciences from the soul” (Sallustius, II). They are living immortals who surround and permeating unhindered the entire material universe and act on it. The Gods are not subject to Fate, but rather lay above it and overlook Providence (Sallustius, IX). Their wisdom sees the whole, and so their light puts us on the right path and brings to pass what is best (Flavius Claudius Iulianus, II 261-263). They are the causes of all that is now and all that shall be, and though They are not seen by us, They can direct their divine gaze, which is more powerful than any light, towards us– even as far as our hidden thoughts (Flavius Claudius Iulianus, II 323). They are wholly beyond our physical universe and by directing the Logoi (Logic), thoughts that are lower manifestations of the higher principle (e.g., the Forms), and Anagne (Necessity), the moral and natural cause which compels nature, They create the Kosmos and produce its laws (Plato Timaeus, 48a).

The divine are Beings (Ónta/Όντα), not Persons (Prosopon/Πρόσωπα), as persons denotates human limits which the Gods lack because They are so beyond us. They do not intervene in the realms of actions of other Gods, cease to exist, or combine into one. Because each God is not separated “from the first cause [i.e., the One/the Godhead/the Good], or from one each other” (Sallustius, II), They thus share an infinity of attributes as each of Them are in eachother and are treated as equal to the One. As such, each God, as a multiplication of the One, is the center of all, and are each omnipotent (infinite in power), omniscient (complete, unlimited knowledge, awareness and understanding of everything), omnibenevolent (possessing perfect and unlimited goodness), omnipresent (present everywhere at the same time), omnitemporal (knowing the future equally as well as the past), eternal and immutable, and without any flaws. Each God is a full-spectrum deity; and while They may have areas of special focus, They are each far more than some limited function (e.g., “Goddess of Love” or “God of War”). The soul of a God can be understood in three parts: Essence, Powers, and Activity:

• A God’s Existence (Hyparxis) is their inner-most and most fundamental independent self which is beyond any essence, substance or Being (hyperousios). However, this is pre-essential axiomatic existence is completely beyond the Kosmos, and hence beyond what we can interact with and beyond any sort of intellection (noeta). So instead we interact with Their Essence/Substance (Ousia), which lies at the summit of Being and are objects of intellection (noeta). Their essence is “at the summit [of existence], and transcendent and perfect” (Iamblichus De Mysteriis, I.6-7). Their essence is wholly intelligible and beyond our material realm, and their bodies present in the material Kosmos, such as the stars and the planets, are merely ruled from the outside. They do not have either gender or any other characteristic of mortal beings, as their substance is entirely alien to us. Their movements are spherical, and thus perfect. The Gods share a divine genus that is “dominant in them throughout, [which] establishes one and the same essence [(i.e., ousia)] throughout the whole” (Iamblichus De Mysteriis, I.17). This essence is “simple, as it is without parts, so also it is indivisible, and as it is invariable, so also is it not subject to change” (Iamblichus De Mysteriis, I.17), and thus the Gods are “homogeneous in all respects, entirely united among themselves, uniform and non-composite” (Iamblichus De Mysteriis, I.17).
  
• Their Power (Greek: Dunamis, Latin: Potentia, Numen) is Their potential expression of Their essence. A God’s power “can achieve all things simultaneously, in the present instant, unitarily” (Iamblichus De Mysteriis, I.6-7).
• Their Activity (Greek: Energeia, Latin: Actus) is Their powers in action. The activities of the Gods are uniform (Iamblichus De Mysteriis, I.17). A God’s activities “generates and governs all things without inclining towards them” (Iamblichus De Mysteriis, I.6-7). The Gods concern Themselves with things of this world and perform activities, however They do not perform these activities out of need since They are perfect and thus without need. This nature links back to the One. Plotinus’ description of the activity of the One is that it overflows of its superabundance (Uždavinys 2009, 27). It gains nothing from this overflowing, nor has any need to overflow. Rather, it is simply its nature, and hence in turn it is also simply in the nature of the divine. The Gods are above Necessity (Plato Timaeus, 45a), which isn’t to be confused with want or nature.

It is important to note that these “parts” are inseparable, for as the divine Julian writes, “For it cannot be that a God’s substance is one thing, and His power another, and His activity, by Zeus, a third thing besides these. For all that He wills he is, and can do, and puts into action. For He does not will what is not, nor does He lack power to do what He wills, nor does He desire to put into action what He cannot” (Flavius Claudius Iulianus, I 389). This is contrary to human beings, who has a “two-fold contending nature of soul and body compounded into one, the former divine, the latter dark and clouded. Naturally, therefore, there is a battle and a feud between them. And Aristotle also says that this is why neither the pleasures nor the pains in us harmonise with one another. For he says that what is pleasant to one of the natures within us is painful to the nature which is its opposite” (Flavius Claudius Iulianus, I 389). Among the Gods, however, “there is nothing of this sort. For from their very nature what is good belongs to them, and perpetually, not intermittently” (Flavius Claudius Iulianus, I 389).

Knowledge of the divine is not attainable in mere belief [doxa], but rather, it is a natural tendency which is innate in all people (Iamblichus De Mysteriis, I.2-3), because whether in private or public, whether as individuals or as peoples, there exists a universal striving towards divinity, for we all believe, even without being taught, in the existence of something divine (Flavius Claudius Iulianus, III 321), for there is no one who does not raise their hands to heaven in prayer when they swear by the Gods; if they have any notion at all of the divine, they will turn heavenward, and it was very natural that people should feel thus (Flavius Claudius Iulianus, III 323). It in this innate understanding that we can find true knowledge of the divine, which is not easily comprehended, nor is it able to be easily communicated, for no one in the world can adequately describe the true greatness of the divine without failing to a certain extent in their attempt (Flavius Claudius Iulianis, I 357).

The Gods are beyond us and need nothing, and we worship Them because They are beings worthy of worship, being so beyond us and responsible for all kinds of good and no evil. As a result of this it can be understood that worship, prayer, and sacrifice aren’t given to the Gods to “appease” Them. The Gods are not angry with sinners, for to be angry would be to passion. The Gods do not rejoice- for what rejoices also grieves. Nor are They appeased by gifts – for if They were, They would also be conquered by pleasure. The Gods are always good, always do good and never do injustice, instead always being in the same state and like Themselves. Rather, when we are good, we are joined and cling to the Gods when we show likeness to Them by living according to virtue, and when we become evil we make the Gods our enemies – not because They are angered against us, but because our sins prevent the light of the Gods from shining upon us, and thus putting us in communion with spirits of punishment (Sallustius, XIV). If by prayers and sacrifices we find forgiveness of sins, we do not appease or change the Gods, but instead, by turning toward the divine, we heal our own badness and so again enjoy the eternal and infinite goodness of the Gods (Sallustius, XIV). To say that the Gods turn away from evil is like saying that the Sun hides Himself from the blind. Because of this, it is to be correctly understood that we provide the Gods with worship ultimately for our own benefit, since the Gods need nothing; and worship is done by exposing ourselves to Their divine radiance (Sallustius, XIV).

 

Divine Perfection, Individuality, and Myths

Some non-Hellenes might object to the axiomatic perfectness of the Gods, putting forward that if all the Gods are perfect and good, then They cannot still be individuals with different personalities and goals. However, both the Moon and the Sun are each perfect, beautiful, and good in Themselves, but no one would ever look at Them and conclude that, because of these qualities, They must not be distinct. All of the Gods can be perfect, beautiful, and good and simultaneously still remain Themselves individually as we know Them. They work together in their own unique goodness and perfection to influence the Kosmos and make it work. The fact that the Gods are perfect and thus are not subject to any needs, wrath, jealousy, or any other immorality, who also do not come into any conflict with eachother, does not contradict in any way with Them being distinct individuals with Their own unique and distinct experiences. Several individuals can share common goals, priorities, and desires, but can still express these commonalities very differently from another person. And further, people can have different wants and desires as individuals which do not come into conflict with eachother.

Another thing non-Hellenes might do so they can object to divine perfection is misinterpret the myths so they can come to the conclusion that the Gods must be able to commit sin or come into conflict with eachother. However, myths are lessons that must receive interpretation to truly be understood; not taken at face value with no further reasoning. We must search for what a myth means, not merely look to what it says at the shallow surface. For example, in myths Gods can sometimes come into conflict with eachother. However, crucial to understanding such apparent hostilities is that they are not mere anthropomorphic emotionality. Gods in conflict in myth represent joint creative Activity (Energeia). Ostensibly, They express an apparent conflict between Gods’ projects in the Kosmos; however, conflict is a form of relation, and hence a form of cooperation. Gods in conflict in a myth are thus in truth cooperating far more than Gods who have no mythic interaction with eachother at all. This is overwhelmingly reflected in worship, such as with Pan and the Nymphes. In myth Pan has a hostile relationship with the Nymphes– however, in ritual worship, They are worshiped together frequently.

A further thing people might use object to the Gods’ perfection is based on what they conclude based on personal religious experiences they have with the divine. However, much like myths, what we are often presented are not the end of it. We must look at what a religious experience could mean rather than merely just what they say.

 

Dodekatheon

The Dodekatheon, also variously called the Olympians or the Dii Consentes, are the twelve divine Hypercosmic powers of Hellenism. The Olympians are comprised of six Gods and six Goddesses. The concept of twelve Gods is ancient and sacred, being older than any extant Greek or Roman source, though truly coming to fruition in ancient Athens. It is understood to have been present among the Etruscans as well. In Rome, the statues of the Olympians stood in the Forum and later the Porticus Deorum Consentium, one of the last public Hellenic shrines that were still functional in Late Antiquity. The word “Olympus” comes from the primary verb λαμπο, “lampo,” meaning “to shine,” and as such the Twelve Olympians are the “Shining Ones.”

The Hypercosmic Gods are offspring of Zeus-Helios, being made up of twelve powers. Hypercosmic Gods hold the function of Perfection. This pantheon of twelve divinities expresses the complete and perfect divine fifth element which fulfills and binds the Kosmos together, aither, which is symbolized by the dodekahedron. According to Sallustius, the Olympians and Their functions are (Sallustius, VI):

• The Demiurgic Triad, who make the Kosmos:
  • Zeus (Iuppiter)
  • Poseidon (Neptunus)
  • Hephaistos (Vulcanus)
• The Life-Bearing Triad, who animate the Kosmos:
  • Demeter (Ceres)
  • Hera (Juno)
  • Artemis (Diana)
• The Elevating Triad, who harmonize the Kosmos:
  • Apollon (Apollo)
  • Aphrodite (Venus)
  • Hermes (Mercurius)
• The Untainted Protective Triad, who watch over the Kosmos:
  • Hestia (Vesta)
  • Athene (Minerva)
  • Ares (Mars)

 

Divinities of the Ancient Hellenes: A Theological Encyclopedia

For the purposes of this list, if something is not explicitly called a God, and it has no cultus or special role in relation to a God, it will not be given a page. Abstract concepts merely spoken of poetically as a Daimōn does not give it theological weight. These can merely be forces in the soul or nature that are purely descriptive. And further, in Julian Hellenism, it is understood that vices have no positive existence within the soul.

Since Emperor Julian writes that the Romans are Greeks, Roman divinities will be included in this list.

• Abeona: Goddess who protects children leaving the home.
• Abundantia: Goddess of luck, abundance and prosperity. She distributed food and money from a cornucopia.
• Acca Larentia: Adoptive mother of Romulus and Remus who is worshiped during the festival of Larentalia.
• Adeona: Goddess who guides children back home.
• Achelous: God of the Achelous River.
• Acis: Daimon of the Acis River in Sicily.
• Adêphagia: Goddess of agricultural bounty worshiped in Sicily.
• Adonis: God of beauty, desire, and vegetation.
• Adrasteia: A Nymph who in secret nurtured the infant Zeus in the Dictaean cave.
• Aeolos: God of the wind.
• Aequitas: God of fair trade and honest merchants.
• Aera Cura: Goddess associated with the underworld.
• Afrika (Africa): Goddess of the African continent. According to Pliny the Elder, the Libyans worshiped Her as Ifri, and was considered a protector of Her worshipers. She was represented in diverse ways, such as Numidian and Roman coins, or Roman sculptures.
• Agathos Daimon: Daimon of the vineyards and grainfields.
• Agdistis: Hermaphroditic Goddess associated with the Meter Theon.
• Agon: Daimon of contest who had an altar at Olympia, the site of the Olympic Games.
• Aius Locutius: God associated with saving Rome from Gallic invasion.
• Alemonia: Goddess who feeds unborn children.
• Amphitrite (Latin: Salacia): Goddess of the Sea and wife of Poseidon.
• Ananke (Latin: Necessitas): The Goddess of necessity.
• Anemoi (Latin: Venti): Gods of the wind.
• Angerona: Protective Goddess who relieves people from pain and sorrow.
• Angitia: Goddess of healing and patron of snake-charmers.
• Anna Perenna: Nymph of the New Year and provider of food.
• Anteros: Daimon of reciprocated love and the avenger of the unrequited.
• Anthousai: Nymphs of flowers.
• Aphaia: A Goddess worshiped almost exclusively at a single sanctuary on the island of Aigina.
• Aphrodite (Latin: Venus): Goddess of love.
  • Astarte: Goddess of war & beauty.
  • Cloacina: A ferility Goddess who also presides over sewers.
• Apollon (Latin: Apollo): God of the arts, oracles, knowledge, medicine, light, and plague.
  • Borvo: Lusitanian-Celtic manifestation of Apollon.
• Arete (Virtus): A Daimon of bravery and military strength, often worshiped alongside Honos within Rome at a temple in the Porta Capena.
• Ares (Latin: Mars): God of destruction, war, courage, soldiers, farmers, and agriculture.
  • Katorix (Caturix): Helvetii manifestation of Ares.
  • Ares Lusitani: Lusitanian manifestation of Ares.
  • Smertrios: Gaulish manifestation of Ares.
• Ariadne (Arianna): Goddess of the labyrinths, mazes, paths, vegetation, fertility, wine, and snakes.
• Aristaios (Latin: Aristaeus): Rustic God of beekeeping worshiped in many parts of Greece.
• Artemis (Latin: Diana): Goddess of the hunt, forests and hills, the moon, and archery.
  • Artemis Ephesia: Mother Goddess of Ephesus.
  • Bendis: Thracian cult of Artemis associated with the moon and the hunt.
• Asklepios (Latin: Aesculapius, Vejovis): God of healing, resurrection, and salvation.
• Asteria (Asterie): The Titaness of nocturnal oracles and falling stars. She is also known as Brizo on the island of Delos, where She is venerated as a protector of mariners, sailors, and fishermen.
• Athene (Latin: Minerva): Goddess of wisdom, civilization, law and justice, inspiration, courage, strength, strategic warfare, strategy, mathematics, the arts, crafts, and skill
  • Anath: Northwestern Semitic manifestation of Athene.
  • Athena-Allāt: Athene of the Near East.
• Ataegina: Widely worshiped Lusitanian Goddess.
• Attis: Phrygian solar God of vegetation, fertility, and rebirth.
• Aura: Goddess of breezes.
• Aurai: Nymphs of the breeze.
• Averrounkos (Latin: Averruncus): A God of avoiding calamity.
• Bona Dea: Goddess of chastity and fertility in women, healing, and the protection of the Romans; solely worshiped by women.
• Britomartis: Also called Diktynna, She is Goddess of mountains and hunting.
• Bubona: Goddess of cattle. It’s possible that the festival of cattle (ludi boum causa) mentioned by Pliny was dedicated to Her. Those who celebrated the rites were called Bubetii.
• Caca: A hearth Goddess who had a shrine which was likely somewhere in Rome.
• Camenae: Four Nymphs of wells and springs, whose place of worship was the sacred grove of Carmentis at the Port Capena. These Nymphs are:
  • Carmenta: Nymph of childbirth and prophecy.
  • Egeria: Nymph who was consort to King Numa.
  • Antevorta: Also called Porrima, She is a Nymph of the future.
  • Postverta: Nymph of the past.
• Candelifera: Goddess of childbirth.
• Cardea: Goddess of thresholds and door hinges.
• Carmentes: Also called the Carmentae, they are companions of the Goddess Carmenta. During childbirth, prayers are offered to summon the Carmentes to preside over the labor.
  • Antevorta: Also called Porrima, She is a Nymph of the future. She is present when the feet of the baby come first.
  • Postvorta: She is Nymph of the past, and is present at the birth when the baby is born head-first.
• Carnea: A Nymph of the door handles, the heart, and other organs. Her festival is on the Kalends of June.
• Chloris (Flora): Nymph associated with spring, flowers and new growth.
• Clementia: Goddess of mercy and clemency.
• Coelus: God of the sky.
• Collatina: Goddess of hills.
• Conditor: God of the harvest.
• Consus: God of grain storage.
• Convector: God of bringing in of the crops from the fields.
• Copia: Goddess of wealth and plenty.
• Cunina: Goddess who watcher over and protects infants in their cradles.
• Dea Dia: Goddess of growth worshiped during Ambarvalia.
• Dea Tacita: Goddess of the dead whose worship was established by King Numa.
• Deo (Ceres): Goddess of agriculture, fertility, harvest, and sacred law.
• Despoina: Daughter of Deo worshiped in Arcadia.
• Deverra: A Goddess who protects midwives and women in labour. She is symbolized by a broom which is used to sweep away evil influences, and as such is associated with the brooms which are used to purify temples in preparation for various worship services, sacrifices and celebrations.
• Dike (Jus, Justitia): Goddess of justice.
• Dionysos (Liber): God of ecstasy, liberation, and salvation.
  • Iacchos (Iacchus): A minor deity worshiped at Athens and Eleusis in connection with the Eleusinian mysteries.
• Dioskouroi (Dioscuri): The twins Castor and Pollux, who were transformed into the constellation Gemini.
• Disciplina: Goddess of discipline worshiped by soldiers.
• Dius Fidus: God of oaths.
• Domiduca & Domitius: Marriage divinities who accompanies the bridal procession as the couple arrives at their new home together on the wedding night.
• Dryades: Tree Nymphs.
  • Hamadryades: Dryad nymphs who are bounded to a specific tree.
• Durius: The Daimon of the river Douro in modern day Portugal and Spain, depicted bearing a fishing net.
• Eileithyia (Latin: Lucina): Goddess of childbirth.
• Eirene (Latin: Pax): Goddess of peace.
• Ekekheiria (Latin: Ececheiria): Daimon of truce and armistice. She was honoured at Olympia when a general armistice was declared among the states.
• Electryone: Also called Alectrona in Dorian Greek, She is the daughter of Helios and Rhode who died a virgin and came to be worshiped as a heroine on the island of Rhodes.
• Eleos (Misericordia, Clementia): Daimon of mercy, pity and compassion who had an altar in Athens.
• Eleutheria (Libertas): Goddess of liberty.
• Elpis (Spes): Goddess of hope.
• Empanda: Goddess of openness, friendliness and generosity. She had a sanctuary near the gate which led to the capitol.
• Endovelicus: Chthonic God of medicine.
• Enyalios: War God who is the son of Ares and Enyo.
• Enyo (Bellona): Goddess of war.
• Eos (Aurora): Goddess of the dawn.
  • Matuta: Latin Goddess of the dawn, harbors and the Sea. Patron deity of newborn babies.
• Epimelides: Nymphs of meadows and pastures who nourish and protect the herds and flocks of cattle, goats and sheep which graze their lands. Guardians of fruit-trees.
• Epidotes: Daimon of ritual purification worshiped in Sparta.
• Epona: Protector of equines.
• Erecura: Chthonic Gallo-Roman Goddess.
• Erinyes (Dirae): Also called the Furies, Goddesses of vengeance.
• Eris (Discordia): Goddess of discord and strife.
• Eros (Cupid): God of attraction.
• Ésous (Esus): Gaulish deity.
• Euboulos: God of ploughing and sowing of seed.
• Eukleia (Eucleia): Daimon of good repute and glory who is worshiped in Boiotia, Lokris, and Makedonia.
• Eunomia: One of the Horai, She is a Goddess of good order, civil order, good laws, lawful behaviour.
• Eurynome: Oceanid Nymph worshiped at a sanctuary near the confluence of rivers called the Neda and the Lymax in the Peloponnese.
• Eventus Bonus: God of success both in commerce and in agriculture.
• Fabulinus: God who taught children to speak and receives an offering when a child speaks their first words.
• Falacer: God of the grove.
• Fauna: Female counterpart to Pan.
• Faustitas: Goddess who is the protector of herds of livestock.
• Febris: Goddess who protected people against fevers.
• Felicitas: Goddess of good luck.
• Feronia: Goddess of health, fertility, abundance, wildlife, and freedom. She was often worshiped by ex-slaves who attained freedom.
• Flora: Goddess of spring and the blooming flowers.
• Fontus: Also named Fons, He is a God of wells and springs whose religious festival, the Fontinalia, is held on October 13
• Fornax: Goddess of bread baking and ovens.
• Fulgora: Goddess of lightning.
• Furrina: Goddess of springs.
• Glaukos (Glaucus): Prophetic Purified Soul associated with the seas.
• Glykon (Glycon): Serpentine God.
• Gobannos (Gobbanus): Gallo-Roman smithing God.
• Harmonia (Concordia): Also called Homonoia, She is the Goddess of harmony, agreement, and understanding.
• Harpocrates: Mystical God of silence.
• Hebe (Juventas): Goddess of youth.
• Hedone (Volupta): Goddess of delight and daughter born from the union of Cupid and Psyche.
• Hekaterides: Goddess of rustic dance.
• Hekateros: God of dance and handwork.
• Hephaistos (Vulcanus): God of the forge, metallurgy, and volcanoes.
• Hera (Juno): Queen of the Gods; Goddess of marriage and protector of women
  • Caelestis (Tanit): Carthaginian Hera.
  • Cinxia: Goddess of marriage.
  • Quiritis: Goddess of motherhood.
• Herakles (Hercules): God of strength, gatekeeper of Olympus, and the saviour and protector of mankind.
  • Melkarth: Carthaginian Heracles.
• Hermaphroditos: Also called Aphroditos, He is a God of unions, androgyny, marriage, sexuality and fertility.
• Hermes (Mercurius): Messenger of the Gods and God of commerce, travel, and shepherds.
  • Hermanubis: Graeco-Egyptian God of the Priests in the search for truth.
  • Hermes Trismegistus: God of mysteries and author of the Hermetic Corpus.
• Heron: The Thracian rider God, who is worshiped as a saviour deity.
• Hestia (Vesta): Goddess of the hearth.
• Hippolytus (Virbius): A forest God whose worship was associated with the cult of Aphrodite.
• Honos: A Daimon of chivalry, honor and military justice often worshiped alongside the deity Arete.
• Hora: The Pure Soul of Hersilia, the wife of Romulus.
• Horai: Goddesses of seasons and the natural portions of time.
• Hormes: Daimon of effort and eagerness who is worshiped in Athens.
• Hygieia (Salus): Goddess of good health and sanitation.
• Hymen: God of weddings, reception, marriage
• Hypnos (Somnus, Sopor): God of sleep.
• Iacchos: God who is understood as founder of the Eleusinian mysteries.
• Iana: Goddess of arches and the moon.
• Ianos (Latin: Janus): God of time, beginnings, and ends.
• Indiges: Deified soul of Aineías (Latin: Aeneas), the leader of the Trojan refugees and ancestor of Romulus. Like Quirinus, Indiges is a fatherly figure to all Latin peoples.
• Intercidona: A Goddess who protects midwives and women in labour.
• Iris (Latin: Arcus): Goddess of rainbows and messenger of the Gods. She is worshiped by Delians and offered cakes made of dried figs, wheat, and honey.
• Jugatinus: A conjugal God.
• Juturna: Goddess of lakes, wells and springs.
• Kabiri: Group of chthonic deities.
• Karme: Goddess of the harvest.
• Kekropidai: Three sister-Goddesses who were the daughters of Cecrops I, usually worshiped by Athenians.
  • Aglaurus
  • Herse
  • Pandrosus
• Kernoúnos (Latin: Cernunnos): Gaulish horned deity.
• Kharites (Latin: Gratiae): Also called the Graces, they are Daimons of beauty, human creativity, charm, nature, and fertility.
  • Aglaia: Also named Kharis and Kale, She is a Daimon of beauty, splendour, glory, magnificence, adornment
  • Euphrosyne: Also named Euthymia, She is a Daimon of joy and mirth.
  • Thalia: A Daimon of festivity and rich banquets.
• Kheiron (Latin: Chiron): Kentaur divinity.
• Kore (Latin: Proserpina): Goddess of the underworld, springtime, flowers and vegetation.
  • Isis: Goddess of motherhood.
• Korymbos (Latin: Corymbus): Rustic Daimon of the fruit of the ivy.
• Kronos (Latin: Saturnus): God of agriculture, the harvest, generation, time, dissolution, plenty, wealth, periodic renewal, and liberation.
• Kyrínos (Latin: Quirinus): A Pure Soul sent to our world as Romulus, He is the national tutelary divinity of the Romans.
• Lacturnus: A deity who infuses crops with “milk” (juice or sap).
• Lares, Penates & Genii: Gods of the domestic space.
• Laverna: Chthonic Goddess of gain.
• Leto (Latona): Goddess of womanly modesty and motherhood.
• Leucothea: A Nymph of the Sea.
• Libera: Goddess of liberation and female fertility.
• Libertas: Goddess of freedom.
• Libitina: Goddess of funerals whose grove was located on the Esquiline Hill.
• Lima: Roman Goddess of thresholds.
• Litavis: Gallo-Roman Goddess who is consort of Ares (Mars).
• Lubentina: A Goddess of funerals and burial.
• Manes: Similar to the Lares, Genii and Di Penates. They were the souls of deceased loved ones.
• Mania: Goddess of the dead.
• Manturna: A conjugal Goddess who lets a couple remain together.
• Meditrina: Goddess of wine and health whose festival, the Meditrinalia, is observed on October 11.
• Mefitas: Goddess of poisonous vapors which emit from the ground in swamps and volcanic vapors who protects people from malaria.
• Melinoë: Chthonic Nymph.
• Mellona: Goddess and protector of bees.
• Mena: Roman Goddess of menstruation.
• Mens: Roman Goddess of mind and consciousness whose festival was May 8.
• Messia: Agricultural Goddess. She, along with other harvesting Goddesses Secia and Tutelina, had three pillars with altars before them in the Circus Maximus.
• Messor: God of agriculture and mowing.
• Meter Theon: Goddess of theurgy, mother of the Gods, and wife of Zeus-Helios.
  • Rhea (Latin: Ops): Agricultural mother Goddess.
  • Ge (Latin: Terra): Goddess of the Earth.
  • Hekate (Latin: Trivia): Goddess of theurgy, crossroads, the magian science, and guardian of roads.
• Mithras: Solar God of light and salvation.
• Moirai (Latin: Parcae): Also called the Fates, three Goddesses of fate.
• Mogounos: God of righteousness.
• Moneta: Goddess of prosperity.
• Mousai (Latin: Musae): Also called the Muses, they are Goddesses of the literature, science, and the arts.
• Mutunus Tutunus: Fertility God associated with marriage with a shrine at the Velian Hill.
• Naiades: Also called Hydriades, they are Nymphs of streams, brooks, fountains, wells, springs, and other bodies of fresh water. Some are among the Okeanids, daughters of the earth-encircling river Okeanos, while others are born of local River divinities.
• Nehalennia: Goddess of trading, shipping, and possibly horticulture and fertility.
• Nemestrinus: God of groves and the woods.
• Nemesis (Latin: Invidia, Rivalitas): Also named Adrasteia, She is the Goddess of retribution.
• Nenia: Goddess of funerals who had a sanctuary beyond the Porta Viminalis.
• Nereides: Nymphs of the Sea and daughters of the God Nereos. They were worshiped in parts of Greece.
• Nereos: God of the Sea and father of the Nereids, worshiped at Gythium in Laconia.
• Nikaia: A Nymph and daughter of the Great Mother who is worshiped in the Bithynian town of Nikaia.
• Nike (Latin: Victoria): Goddess of victory.
  • Vica Pota: Another form of the Goddess Nike who is worshiped in early Rome. Her shrine was located at the foot of the Velian Hill.
• Nodutus: The divinity who causes the “knot” (nodus in Latin) or node to form.
• Nundina: Goddess of the ninth day, on which the newborn child was given a name.
• Nymphai: Also called Nymphs, they are a class of worldly spirits in our realm of generation.
• Nysos: Daimon of Mount Nysa.
• Nyx (Latin: Nox): Goddess of the night. By large She is often associated in the worship of other Gods, however had an oracle on the acropolis at Megara.
• Obarator: God of ploughing.
• Occator: God of harrowing.
• Okeanos (Latin: Oceanus): Primordial Titan of the earth-encircling river
• Okeanids: Nymphs who are three thousand daughters of Okeanos and Tethys. Their numbers include some of the Anthousai, Aurai, Dryades, Epimelides, Leimonides, Naiades, and Nephelai.
• Oneiroi: Gods and Daimons who rule over dreams, nightmares, and oneiromancy.
• Orbona: Goddess of parents who lost their children.
• Oreiades: Nymphs of mountains. Their members include some of the Epimelides, Hamadryades, and Naiades.
• Ourea: God of mountains.
• Paean: Physician of the Gods.
• Palaimon (Latin: Portunus): Sea God associated with keys, doors, livestock and ports. He is the guardian of storehouses and locked doors.
• Palatua: Goddess who guards the Palatine Hill.
• Pales: God of shepherds, flocks and livestock whose festival, the Parilia, is celebrated on April 21.
• Pan (Latin: Faunus, Lupercus): God of shepherds and flocks, rustic music, the wilds, and the nature of mountain wilds. He is the companion of the nymphs and protector of cattle.
  • Inuus: A deity associated with the Lupercalia festival.
• Patelana: The Goddess who opens up the grain.
• Peitho (Latin: Suadela): Goddess of persuasion in romance, seduction and love. She is worshiped in conjunction with Aphrodite.
• Phales: God of phallic processions.
• Phorkys: Primordial God of the Sea.
• Picmunus & Pilumnus: Picmunus is a rustic God of agriculture, fertility, matrimony, infants and children. His brother Pilumnus is a rustic God who protects midwives and women in labour who ensures children grow properly and remain healthy.
• Pistis (Latin: Fides): Goddess of good faith and trust.
• Plouton (Latin: Dis Pater, Orcus): God of the underworld and the riches of the earth. Also a God of oaths and punisher of perjurers.
  • Sarapis (Latin: Serapis): Alexandrian Plutoun.
• Ploutos (Latin: Plutus): God of wealth apparently important to the Eleusinian Mysteries.
• Poseidon (Latin: Neptunus): Lord of the Sea, storms, earthquakes, soil, and horses.
• Pomona: Goddess of fruitful abundance.
• Pontus: Primordial God of the Sea.
• Porus: God of plenty.
• Potamoi (Latin: Flumina): Gods of rivers and streams worshiped all throughout the Hellenic world.
• Potina: Goddess of children’s drinks.
• Priapus: Rustic God of garden fertility.
• Prometheus: Trickster God and benefactor of mankind.
• Proteus: Primordial seer of the Sea.
• Providentia: Goddess of forethought.
• Pudicitia: Goddess of modesty and chastity.
• Puta: Goddess of the pruning of vines and trees.
• Robigus: Also called in feminine Robigo, they are a divinity who averts overwhelming heat and blight from young cornfields.
• Roma: Goddess of Rome.
• Rosmerta: Goddess of fertility and abundance.
• Rumina: Goddess of nursing mothers.
• Runcina: A Goddess of weeding and mowing.
• Rusina: Goddess of the fields.
• Sancus: God of oaths and good faith.
• Saritor: God of weeding and hoeing.
• Secia: An agricultural Goddess. She, along with other harvesting Goddesses Tutelina and Messia, had three pillars with altars before them in the Circus Maximus.
• Seia: Goddess who protects the seed once it’s sewn into the earth.
• Selene (Latin: Luna): Goddess of the Moon.
  • Mín (Latin: Lunus): God of lunar months.
• Semonia, Setia, and Segetia: Agricultural deities who are Goddesses of sowing.
• Silenos: Companion and tutor to Dionysos.
• Silouanós (Latin: Silvanus): God of the forests.
• Sirona: Celtic Goddess associated with healing springs whose attributes are eggs and snakes.
• Stata Mater: Goddess who guards against fires.
• Sterquilinus: God of fertilizer.
• Stimula: Goddess who incites passion in women.
• Strenua: Goddess of strength and vigor.
• Suadela: Goddess of persuasion, especially in matters of love.
• Subigus: Tutelary God of the wedding night.
• Subrincinator: God of weeding.
• Soukélous (Latin: Sucellus): Khthonic deity and the ancestor and protector of mankind.
• Summanus: God of nocturnal thunder whose temple was west of the Circus Maximus.
• Telephos: Son of Herakles and Auge. He is worshiped in Arcadia.
• Telete: Daimon of the Bacchic initiation rites.
• Tempestes: Goddesses of storms and sudden weather who had a temple dedicated to Her near the Porta Capena by Lucius Cornelius Scipio, a consul during the First Punic War.
• Terminus: God who protects boundary markers.
• Thalassa: Primordial Goddess of the Sea.
• Theisoa: A Nymph worshiped at Theisoa in Arcadia.
• Themis: Titan Goddess of divine law and order.
• Thryiai: Goddess of divination by pebbles and bird omens.
• Tiberinus: Daimon of the Tiber River.
• Tityroi: Daimons under the Lord Dionysos.
• Triptolemos: God of the wheat mill and sowing of the grain.
• Triton: Messenger God of the Sea.
• Trophonios: Chthonic God who built the site of the Oracle of Delphi.
• Tutelina: A Goddess who watches over stored grain and is responsible for protecting crops brought in during harvest time. She, along with other harvesting Goddesses Secia and Messia, had three pillars with altars dedicated for them in the Circus Maximus.
• Tyche (Latin: Fortuna): Usually worshiped more frequently as Eutykhia, She is a Goddess of good fortune, luck, prosperity, and success.
• Vacuna: Goddess of agriculture worshiped throughout parts of central Italia.
• Vallonia: Goddess of valleys.
• Vaticanus: The God who opens a newborn’s mouth to wail.
• Veritas: Goddess of truth.
• Vertumnes: God of seasons, change, vegetative growth, gardens and fruit trees.
• Viduus: God who separated the soul and the body after death.
• Viriplacaa: Goddess of marital strife who protected women. She had a sanctuary on the Palatine Hill.
• Vitumnus: God who gave life to children in the womb.
• Volturnus: God of the waters.
• Volupia: A divinity whose name appears to signify “willingness.” She had a temple, the Sacellum Volupiae, on the Via Nova by the Porta Romana, where sacrifices were offered to the Angerona.
• Volutina: A Goddess who induces “envelopes” (Latin involumenta), or leaf sheaths, to form.
• Volumna: Goddess who protects the nursery.
• Zeus-Helios (Latin: Iuppiter, Iovis, Sol): The Nous, Demiurge, King of Heaven and the All
  • Anxurus: Italian deity understood as a youthful Iuppiter.
  • Sabazios: Phrygian Zeus associated with horses and snakes.
  • Tinia: Etruscan Zeus.
  • Zeus-Ammon: Graeco-Egyptian Zeus.
  • Zeus Brontios (Iuppiter Tonans): Zeus the Thunderer.
  • Zeus Dolikhenos (Iuppiter Dolichenus): Canaanite Zeus.
  • Zeus Kapitolinos (Iuppiter Optimus Maximus Capitolinus): Zeus the Best and the Greatest, as He was traditionally worshiped in Rome.
  • Zeus Ktêsios (Zeus Ctesius): Zeus who protects the household.

 

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