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Írohs - (Hero; Gr. Ἥρως, ΗΡΩΣ; usually Ἥρῳ, poet. dat. sg. of ρωςρω, gen. and acc. of same. The plural is ἭρωεςHero

The Heroes, or in Greek, Íroæs, are particular beings; they are almost Gods and are thus called Demi-Gods or Semi-Gods; because of this, they are usually portrayed in mythology as having one mortal parent and the other parent a God, a deity with whom they share characteristics. They dwell in the area of the eighth Natural Law, which is the Realm of the Íroæs, i.e., those who are about to be deified. The Demi-Gods have progressed such that they are not quite mortal, yet they are not yet Gods, so they are in between man and the Anthrohpodaimohnæs (Gr. Ἀνθρωποδαίμονες), the deified mortals. Their souls have been harmonized by the Goddess Aprhodíti (Aphrodite; Gr. Ἀφροδίτη), who has dominion over the eight natural law of Armonía (Harmony; Gr. Ἁρμονία), and are to enter the realm of the ninth law, that of Apóllohn (Apollo; Gr. Ἀφροδίτη), who has dominion over Ælefthæría (Eleutheria; Gr. Ἐλευθερία), the Freedom necessary to enter the Gate of Divinity.

The Íroæs are associated with fantastic, selfless deeds, performed for the benefit of mankind. This is how they appear to us because, although they are still somewhat mortal, they are also somewhat divine, and being closely in tune with Natural Laws, they are able to keep their lives in harmony with the Kozmos (Cosmos; Gr. Κόσμος) and thereby diminish their self-interest or ego (not in the Freudian sense). This enables them to perform deeds of enormous Arætí (Arete; Gr. Ἀρετή), Virtue, or, as we tend to say, enormous heroism. And especially in the popular imagination, when we think of heroes, we often have in mind the great ones of the Greek epics, special men of enormous achievement who lived during and before the Trojan War, what is called the Heroic Age. In ancient times, special honors were given to their memory and there were shrines, temples, and sacrifices made to them.

From the Kratýlos (Cratylus; Gr. Κρατύλος) of Plátohn (Plato; Gr. Πλάτων):

Ærmoyǽnis(Hermogenes; Gr. Ἑρμογένης) ...but what is the meaning of the word hero?

Sohkrátis: (Socrates; Gr. Σωκράτης) I think that there is no difficulty in explaining, for the name is not much altered, and signifies that they were born of love (ἔρως).

Ærmoyǽnis: What do you mean?

Sohkrátis: Do you not know that the heroes are demigods?

Ærmoyǽnis: What then?

Sohkrátis: All of them sprang either from the love of a God for a mortal woman, or of a mortal man for a Goddess; think of the word in the old Attic, and you will see better that the name heros is only a slight alteration of Eros, from whom the heroes sprang: either this is the meaning, or, if not this, then they must have been skilful as rhetoricians and dialecticians, and able to put the question (ἐρωτᾶν), for εἴρειν is equivalent to λέγειν. And therefore, as I was saying, in the Attic dialect the heroes turn out to be rhetoricians and questioners. All this is easy enough; the noble breed of heroes are a tribe of sophists and rhetors.

(Plátohn Kratýlos  398c-398d, trans. 
Benjamin Jowett, 1892. We are using the 1937 reprint entitled The Dialogues of Plato Vol. 1 published by Random House (New York, USA).

To access an extensive list of terms associated with the Heroes, please visit this page: Glossary of the Hellenic Heroes

The story of the birth of the GodsOrphic 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.

Introduction to the Thæí (the Gods): The Nature of the Gods.
How do we know there are Gods? Experiencing Gods.

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, Πετηλία) and other golden tablets having this phrase (Γῆς παῖς εἰμί καὶ Οὐρανοῦ ἀστερόεντος) 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, κιθάρα), the lyre of Apóllohn (Apollo, Ἀπόλλων). It (here) represents the bond between Gods and mortals and is representative that we are the children of Orphéfs (Orpheus, Ὀρφεύς).

PLEASE NOTE: Throughout the pages of this website, you will find fascinating stories about our Gods. These narratives are known as

, 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: HellenicGods.org 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: 

Pronunciation of Ancient Greek         


Transliteration of Ancient Greek         


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