Wild Gods

A community honoring Artemis, Pan, and Dionysus



Io Selene


I was traveling over the holidays, hence the dearth of content recently. Here is the nearly-full moon over Yunnan, China the night of January 1st.

The association of Artemis with the moon depends on what period of Greek religious history you’re talking about, and also geographic region to some extent. When I first dedicated to Her my devotional activities had little to do with the moon, either in terms of visualizations or symbolism, or in terms of moon phase. But the Greek ritual month is timed according to the moon; the two major devotional activities that I do for Artemis are likewise, and one of them is in fact on the full moon. The ritual I’ve been performing lately, from Labrys’s Hellenic Polytheism: Household Worship, incorporates devotion to Selene, Artemis, and Hekate into a single ritual.

The more time I spend in the outdoors, the more attention I find myself giving the lunar cycle. At or near full, it is bright enough to see by, the brightest thing in the night sky when in the forest or mountains at night, far from sources of light pollution. When I first came to paganism, and from that to polytheism, the moon and the lunar cycle featured prominently–but many of the books I read abstracted those lunar associations from the physical satellite that I saw in the night sky.

Wild Gods is concerned with wilderness–not just a poetic or metaphorical wilderness, but the real wilderness that exists in the real world. Every month, that moon waxes and wanes over the wild, and humans are not the only ones influenced by it.



(Candle: Rosarium Blends. Statue: Jeff Cullen Artistry.)

Come, graciously hear my call,
You who oversees the wide world of the night,
darkness voyaging Goddess; famed, easy-birthing, bull-faced, horned,
mother of Gods and men, Nature’s All-Mother

(Source: Hellenic Polytheism: Household Worship)

Image: Io Hekate

Eleusis crossed torches
Ornamental stone from the Eleusis archaeological site, 2008.

Io Hekate, Io Enodia

Deipnon, March 28

full moon, Feb. 10


Altars for a ritual done in the tradition of Labrys, the Greek Hellenic polytheistic community.



Altar from the Orpheus Ascending festival, Sept 2016, Washington state. Altar statue by Jeff Cullen Artistry.

Tonight is Hekate’s deipnon, the ritual meal offered to the Lady and to the dead, and a time of atonement and purification. Who are the restless dead? Who are the unavenged? Let their voices be heard.

When Your Working and the World Collide

Hekate, by Maximilian Pirner, 1901

In addition to my participation in Wild Gods, I am also affiliated with the Wyrd Sisters, (usually) a trio of women who for the past four years have put together and facilitated ritual events in the Pacific Northwest. These events are small in size, but big in magic. This year’s event, A Magic Big Enough, focused on Hekate Soteira and on using magic to effect change in the world.

We chose and developed the theme before the U.S. national election on November 8th, but it turned out to be wildly appropriate. It’s not that the world didn’t have problems before, but the election brought some of them into stark relief. If there’s a silver lining here, it’s that more people are realizing that those problems won’t go away for being ignored.

Hekate is frequently syncretized with Artemis. Each sometimes appears as an epithet for the other, and they are often represented similarly; both are described as saffon-robed and sometimes depicted wearing a short chiton and high boots, both carry torches, both are associated with nighttime and the moon, both are associated with animals, and both are guardians of liminal spaces.

Large dish depicting Persephone’s return from the Underworld, 4th century BCE. Note the youthful figure following behind the chariot. Artemis or Hekate? Hard to tell.

It was that very liminality which appealed to us. Edge situations are the places with the greatest potential for change. In demonstrating the principle of the lever, Archimedes said, “Give me a place to stand, and I will move the world.” This gave us the name for our event. A lever long enough; a magic big enough. Who else to entreat than Hekate, patron of sorcery, called savior (Soteira), described by Hesiod as both intimately concerned with human well-being and able to transcend all realms?

Magic, witchcraft, is one of the tools available to the unempowered and disenfranchised. Nor is it a one-and-done kind of scenario, any more than justice is. The work of A Magic Big Enough has not ended; it has begun.

Will it work?

Well, we’ll see.


Deipnon, October 2016


Ritual offering to Hekate during the dark of the moon, with traditional foods of eggs, onions, leeks, and garlic, and pomegranate in honor of Persephone, to whom Hekate is guide and who is in the Underworld.

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