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In Ællinismόs (Hellenismos; Gr. Ἑλληνισμός), the ancient Greek religion, and specifically in the practices of those who follow the teachings of Orphéfs (Orpheus; Gr. Ὀρφεύς), the great theologian, there are specific colors associated with each Olympian God or Goddess. The deities and the associated colors are as follows: 

Æstía (Hestia; Gr. Ἑστία) - red
Áris (Ares; Gr. Άρης- dark red
Ártæmis (Artemis; Gr. Ἄρτεμις) - silver
Íphaistos (Hephaestus; Gr. Ἥφαιστος) - golden-red
Íra (Hera; Gr. Ήρα) - blue
Poseidóhn (Poseidon; Gr. Ποσειδν) - deep blue
Athiná (Athena; Gr. Ἀθηνᾶ) - light blue
Aphrodíti (Aphrodite; Gr. Ἀφροδίτη) - white with diamonds or pearls
Apóllohn (Apollo; Gr. Ἀπόλλων) - pure white
Ærmís (Hermes; Gr. Ἑρμῆς) - gold
Zefs (Zeus; Gr. Ζεύς) - purple
Dimítir (Demeter; Gr. Δημήτηρ) - green

Diónysos and the Olympian Deities

Many people may view this list and ask, "Where is Diónysos? What color is associated with him and why is Æstía apparently in his place?" Diónysos is not one of the Twelve Olympians and there is no credible evidence of the idea from antiquity despite the misinformation promulgated by Robert Graves in his book The Greek Myths. The idea is appealing to those who love Diónysos but for many reasons it is not logical. This, however, in no way reduces the importance of the God for he is Klironómos (Gr. Κληρονόμος) to his father:

(Zeus speaks) "Hear me, you Gods: this one (Diónysos) I establish as king." [1]

...but even this must be understood properly. Diónysos is the flower of the compassion of Zefs (Zeus; Gr. Ζεύς) and fulfills his father's providence by freeing us from the sorrowful circle of births (κύκλος γενέσεως) and destroys evil by means of his Mysteries (Kern Orphic fragments 229-230). Diónysos gives us Wine which is symbolic of the intoxicating influence of the Aithír (Aether or Ether; Gr. Αἰθήρ) of Zefs for which it can be deduced that the color purple would be associated with him as it is with his father. For a deeper understanding of the importance of this great God please visit Orphic Rhapsodic Theogony (See The Sixth King), the most important page on the entire website.

"The Euboian battalions were ruled by shield-bearing Corybants, guardians of Dionysos in his growing days: who in the Phrygian gulf beside mountain-ranging Rheia surrounded Bacchos still a child with their drumskins. They found him once, a horned baby, covered with a cloak the colour of purple wine..." [2]


[1] Orphic fragment 208. (190) Πρόκλος Commentary on Πλάτων Κρατύλος 396b p. 55, 5 Pasq.: 

κλῦτε, θεοί· τόνδ' ὔμμιν ἐγὼ βασιλήα τίθημι

(Zefs speaks) "Hear me, you Gods: this one (Diónysos) I establish as king." (trans. by the author)

[2] Νόννος Διονυσιακά 13.135-140, trans. W.H.D. Rouse, 1940. We are using the 1962 edition entitled Nonnos Dionysiaca Vol. 1 published by Harvard Univ. Press (Cambridge, MA) and William Heinemann (London), where this quotation may be found on p. 439.

The logo to the left is the principal symbol of this website. It is called the CESS logo, i.e. the Children of the Earth and the Starry Sky. The Pætilía (Petelia; Gr. Πετηλία) and other golden tablets having this phrase are the inspiration for the symbol. The image represents this idea: Earth (divisible substance) and the Sky (continuous substance) are the two kozmogonic substances. The twelve stars represent the Natural Laws, the dominions of the Olympian Gods. In front of these symbols is the seven-stringed kithára (cithara; Gr. κιθάρα), the lyre of Apóllohn (Apollo; Gr. Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus; Gr. Ὀρφεύς).

PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as mythology, the traditional stories of the Gods and Heroes. While these tales are great mystical vehicles containing transcendent truth, they are symbolic and should not be taken literally. A literal reading will frequently yield an erroneous result. The meaning of the myths is concealed in code. To understand them requires a key. For instance, when a God kills someone, this usually means a transformation of the soul to a higher level. Similarly, sexual union with a God is a transformation.

The story of the birth of the Gods: Orphic Rhapsodic Theogony.
We know the various qualities and characteristics of the Gods based on metaphorical stories: Mythology
Dictionary of terms related to ancient Greek mythology: Glossary of Hellenic Mythology.

SPELLING: uses the Reuchlinian method of pronouncing ancient Greek, the system preferred by scholars from Greece itself. An approach was developed to enable the student to easily approximate the Greek words. Consequently, the way we spell words is unique, as this method of transliteration is exclusive to this website. For more information, visit these three pages: 

PHOTO COPYRIGHT INFORMATION: The many pages of this website incorporate images, some created by the author, but many obtained from outside sources. To find out more information about these images and why this website can use them, visit this link: Photo Copyright Information

DISCLAIMER: The inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) with the views of by the external sources from which they were obtained.

Further, the inclusion of images, quotations, and links from outside sources does not in any way imply agreement (or disagreement), approval (or disapproval) by of the contents or views of any external sources from which they were obtained.

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For answers to many questions: Hellenismos FAQ

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