Notice the green color:
https://warhammerfantasy.fandom.com/wiki/Wardancers
https://en.m.wikipedia.org/wiki/Patina
https://en.m.wikipedia.org/wiki/Coronis ... of_Apollo)
https://en.m.wikipedia.org/wiki/Lycius_(son_of_Clinis)
https://www.theoi.com/Cult/ApollonTitles.html
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LO′XIAS (Loxias), a surname of Apollo, which is derived by some from his intricate and ambiguous oracles (loxa), but it is unquestionably connected with the verb Legein, and describes the god as the prophet or interpreter of Zeus. (Herod. i. 91, viii. 136; Aeschyl. Eum. 19; Aristoph. Plut. 8; Eustath. ad Hom. p. 794; Macrob. Sat. i. 17.)
LYCE′GENES (Lukêgenês), a surname of Apollo, describing him either as the god born in Lycia, or as the god born of light. (Hom. Il. iv. 101, 119 ;comp. LYCEIUS.)
LYCEIUS (Lukeios), a surname of Apollo, the meaning of which is not quite certain, for some derive it from lukos, a wolf, so that it would mean "the wolf-slayer;" others from lukê, light, according to which it would mean "the giver of light;" and others again from the country of Lycia. There are indeed passages in the ancient writers by which each of these three derivations may be satisfactorily proved. As for the derivation from Lycia, we know that he was worshipped at mount Cragus and Ida in Lycia; but he was also worshipped at Lycoreia on mount Parnassus, at Sicyon (Paus. ii. 9. § 7), Argos (ii. 19. § 3), and Athens (i. 19. § 4). In nearly all cases, moreover, where the god appears with this name, we find traditions concerning wolves. Thus the descendants of Deucalion, who founded Lycoreia, followed a wolf's roar; Latona came to Delos as a she-wolf, and she was conducted by wolves to the river Xanthus; wolves protected the treasures of Apollo; and near the great altar at Delphi there stood an iron wolf with inscriptions. (Paus. x. 14. § 4.) The attack of a wolf upon a herd of cattle occasioned the worship of Apollo Lyceius at Argos (Plut. Pyrrh. 32; comp. Schol. ad Apollon. Rhod. ii. 124); and the Sicyonians are said to have been taught by Apollo in what manner they should get rid of wolves. (Paus. ii. 19. § 3.) In addition to all this, Apollo is called lukoktonos. (Soph. Elect. 7; Paus. ii. 9. § 7; Hesych. s. v.) Apollo, by the name of Lyceius, is therefore generally characterised as the destroyer. (Müller, Dor. ii. 6. § 8.)
LY′CIUS (Lukios), i. e. the Lycian, a surname of Apollo, who was worshipped in several places of Lycia, and had a sanctuary and oracle at Patara in Lycia. (Pind. Pyth. i. 39; Propert. iii. 1. 38; Virg. Aen. iv. 143, 346, 377.) It must, however, be observed, that Lycius is often used in the sense of Lyceius, and in allusion to his being the slayer of wolves. (Comp. Serv. ad Aen. iv. 377, who gives several other explanations of the name; Paus. ii. 9. § 7, 19. § 3; Philostr. Her. x. 4; Eustath. ad Hom. p. 354.)
LYCO′REUS (Lukôreus). A surname of Apollo, perhaps in the same sense as Lyceius; but he is usually so called with reference to Lycoreia, on Mount Parnassus. (Apollon. Rhod. iv. 1490; Callim. Hymn. in Apoll. 19; Orph. Hymn. 33. 1.)
MARMARINUS (Marmarinos), i.e. the god of marble, a surname of Apollo, who had a sanctuary in the marble quarries at Carystus. (Strab. x. p. 446; Eustath. ad Hom. p. 281.)
[MALLOEIS and] MELUS (Mêlos). A son of Manto, from whom the sanctuary of Apollo Malloeis in Lesbos was believed to have derived its name. (Steph. Byz. s. v. Malloeis.)
MOIRA′GETES (Moiragetês), the guide or leader of fate, occurs as a surname of Zeus and Apollo at Delphi. (Paus. x. 24. § 4.)
MUSA′GETES. [MUSAE.]
NO′MIUS (Noumios), a surname of divinities protecting the pastures and shepherds, such as Apollo, Pan. Hermes, and Aristaeus. (Aristoph. Thesmoph. 983; Anthol. Palat. ix. 217; Callim. Hymn. in Apoll. 47.)
SPO′DIUS (Spodios), a surname of Apollo at Thebes, derived from spodos, ashes, because his altar consisted of the ashes of the victims which had been sacrificed to him. (Paus. ix. 11. § 5.)
THEOXE′NIUS (Theoxenios), a surname of Apollo and Hermes. (Paus. vii. 27. § 2; Schol. ad Pind. Ol. ix. 146, Nem. x. 32.) Respecting the festival of the Theoxenia, see Dict. of Antiq. s. v.
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The word "lo" in Greek is typically ἰδού (idou), an interjection meaning "Look!", "See!", or "Behold!". It's an attention-grabbing word, often used in the Septuagint and biblical texts to introduce something important, a surprise, or a divine message. The English word "lo" serves the same purpose, but is considered archaic and literary.
Meaning and Usage
Attention-Getter:
ἰδού functions to immediately capture the audience's attention, similar to a pointing hand in a text.
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"Theoxenia" refers to the "hospitality of a god". In ancient Greek culture, this concept described the act of hosting or entertaining a god who visits in disguise or as a guest, a practice central to their customs of guest-friendship (xenia). The term is also used for numerous hotels and businesses, particularly in Greece, named after this concept.
Theoxenia in Greek Mythology and Cult
Hospitality and Divine Reward:
In this ancient pattern, mortals would host a god without knowing their true identity. A successful act of theoxenia (the successful hosting of a god) would be rewarded with a gift or favor from the deity, sometimes resulting in the establishment of a cult or a new technique like viticulture, as seen in the story of Baucis and Philemon.
Failed Theoxenia:
Conversely, a failed theoxenia, where a mortal refused hospitality to a disguised god, would result in punishment.
Examples:
The myth of the Homeric Hymn to Demeter, which describes Demeter's reception by humans, contains elements of both success and failure in theoxenia.
Theoxenia in Modern Contexts
Hotels:
The name "Theoxenia" is widely used for hotels and other establishments. These hotels, such as the Theoxenia Caldera Hotel in Santorini or the Mykonos Theoxenia, often aim to evoke a sense of luxury, culture, and hospitality.
Other Businesses:
You may also find the term used for other businesses, such as a hotel and conference venue in Messolonghi, Greece.
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https://www.templehyacinthus.org/solar- ... /theoxenia
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Theoxenia, also referred to as 'All Gods Day' within the Temple, is a day of celebration to honor all Hellenic deities and entities. This day, which occurs annually on Theoxenios 7, is a day where we acknowledge and honor all of The Theoi - even those outside of our regular worship and adoration.
This is also the first day of the year in which we celebrate Oracle Consultation - making it an excellent day for communing with the divine and engaging in divination.
According to Pythio.Notion:
"The Theoxenia festival was a feast to welcome the gods into the home. It was often associated with the cult of the dead and may have served a purification purpose. The festival involved inviting various gods, such as Apollon, Leto and the Dioskouroi (Dioscuri), and offering them food at a banquet. The Delphians, in particular, made offerings for the benefit of all of Hellas (Greece) during their Theoxenia."
Temple Hyacinthus observes Theoxenia as 'All Gods Day' - a day in which we step out of our personal pantheons, practices, and households Gods and remember the vast and diverse nature of the Hellenic Pantheon.
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https://pytho.notion.site/Theophania-49 ... 634ff480fe
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# Theophania
*Also known as Hebdeman Ἑβδέμαν "the seventh" and polyphthoon πολύφθοον "many utterances" or "many cakes"*
# Summary
The Theophania is a festival welcoming Apollon home to Delphi from Hyperboria, with cake, music, and the reopening of the oracle. Though it is uncertain which date this was celebrated on historically, academic consensus agrees that it was likely the 7th of Bysios, also known as polyphthoon (πολύφθοον) "the day of many cakes" or “many utterances”, and Apollon's birthday. This is the first day of the season where the oracle opens, and the Pythia gives her readings.
> How Apollon’s laurel sapling shakes! How all the shrine does tremble! Away, away, you impure! Do you not see Phoibos Apollon kicking at the doors with his fair foot? The Delian palm tree gently nods its head, of a sudden, and the swan sings beautifully in the air. Open, you door-bolts, of your own accord! Open, you locks! The god is no longer far away. Young men, get ready for the song and the dance!
*– Callimachus’s Hymn to Apollo*
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# When
> Βυσίου [μην]ὸς τὰν hεβδέμαν καὶ [τ]ὰν hενάταν
Bysios month the seventh and the ninth
– *A Collection of Greek Ritual Norms (CGRN) – Two excerpts from the dossier of regulations of the Labyadai at Delphi* $^{5}$
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# Details
Apollon's return to Delphi, and his birthday. Also the day the Pythia gave her oracles (in some time periods, said to have been the only day). It is a festivity of the theophaneia type.
> We know of a paian composed by Alkaios, describing the celebrations that attend Apollo’s long-anticipated first arrival at Delphi from the land of the Hyperboreans (Himerius Or. 48.10-11 = Alcaeus Fr. 307c), and the Theophania would have been an obvious occasion for its first performance.
– Hugh Bowden, *Athens and Delphi in the Classical Period: Exploring a Religious Relationship*$^{13}$
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> Accordingly “Bysios” is “pysios,” the month of oracular inquiry, in which men ask questions and obtain responses from the god; for this is the legitimate and traditional procedure. In this month, then, oracles used to be given and the seventh day of this month they consider the birthday of the god. They call this day the day of Many Utterances (**Polyphthoös** πολύφθοον) not because they then bake cakes (phthoïs), but because it is a day when many inquire of the god and receive many oracles. For only recently have monthly oracles been given out to inquirers; formerly the prophetic priestess was wont to give responses but once a year on this day, as Callisthenes and Anaxandrides have recorded.
– *Plutarch, Greek questions*
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> A feast with ([a](http://www.perseus.tufts.edu/hopper/mor ... forou=ntes)） offerings of the cake called [φθοΐς](http://www.perseus.tufts.edu/hopper/mor ... s0&prior=a); the day was, according to Plutarch, called [πολύφθοον](http://www.perseus.tufts.edu/hopper/mor ... or=fqoi+/s), which, though he gives another interpretation, is clearly from [φθοΐς](http://www.perseus.tufts.edu/hopper/mor ... polu/fqoon)
– W. Smith, LLD, W. Wayte, G. E. Marindin, *A Dictionary of Greek and Roman Antiquities $^{86}$*
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> It is probable that this day corresponds to the Delphic Theophania mentioned by
Herodotus. Some scholars believe that the Theophania on the 7th of Bysios was
also the occasion of Alcaeus’ paean, but this cannot be reconciled in any way
with the “middle of summer,” however conceived.
– T. Bilić, *Calendric Aspects of Myths and Cults Involving Apollo's Visit to Hyperborea$^{45}$*
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> How Apollo’s laurel branch has trembled, and how the whole shrine! Away, away, sinners! Phoebus is surely kicking the door with his lovely foot. Can’t you see? The Delian palm tree nodded sweetly suddenly, and the swan in the air is singing beautifully. Bolts of the gates, bars of the gates, pull back of your own accord! The god is no longer far off...the boys should not keep their lyres silent nor their feet noiseless now that Phoebus has arrived.
– *Callimachus’s Hymn to Apollo*
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> On what little is known on Delphian Theophania see Mommsen (1878) 280–97 and Derow and Forrest (1982) 83–4. Procopius of Gaza’s (Ep. 16, 65 Garzya and Loenertz) description of Apollo’s absence from Delphi and his return from the Hyperboreans, the latter an occasion for the feast of the god’s ἐπιδημία, might also be a reference to the Theophania on 7 Bysios (Mommsen (1878) 281; Nilsson (1906) 158; Parker (2011) 183 n. 44).
– T. Bilić, *Calendric Aspects of Myths and Cults Involving Apollo's Visit to Hyperborea***$^{45}$**
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> After the first 12-month period following his birth had passed, he was successfully summoned by the Delphians for the first time, and he would respond to their call in the same fashion every year. We do not know how the mythic precedent unfolded further than this point, since Himerius was only interested in this particular juncture in the narrative, i.e. the summoning and arrival of Apollo, which should be compared with the similar account of the Nile inundation focused upon the Egyptians’ prayer to the river and its positive response to their call (we hear nothing on the duration of the inundation or the receding of the flood). This leaves open the possibility, amply attested elsewhere, of Apollo’s departure at some point in the year which allowed that he could be summoned again the next year.
– T. Bilić, *Calendric Aspects of Myths and Cults Involving Apollo's Visit to Hyperborea***$^{45}$**
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> in Alcaeus' hymn, and he arrives to Delphi a 'whole year' ("toς 6л0v) later. I am inclined to believe, with Petridou (2016, p. 276) and many others (see e.g. Farnel 1907, p. 258, n. c; 292; Fontenrose 1959, p. 380-381; Derow and Forrest 1982, p. 88; Trümpy 1997, p. 213; Salt and Boutsikas 2005, p. 570; cf. Parker 2011, p. 183, n. 44), that the celebrations for the 7th of bysios and the Theophania are to be equated.
– R. Gagné, *Cosmography and the Idea of Hyperborea in Ancient Greece*$^{96}$
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> When these offerings were fully made, Croesus sent them to Delphi, with other gifts besides, namely, two very great bowls, one of gold and one of silver. The golden bowl stood to the right, the silvern to the left, of the temple entrance. These too were removed about the time of the temple's burning, and now the golden bowl, which weighs eight talents and a half, and twelve minae, lies in the treasury of the Corinthians, and the silver bowl at the corner of the forecourt of the temple.
This bowl holds six hundred nine-gallon measures: for the Delphians use it for a mixing-bowl at the feast of the Divine Appearance (Theophania).
– *Herodotus*, Book I, Chapter 51 **$^{35}$**
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https://en.m.wikipedia.org/wiki/Xenia_(Greek)
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(‘theoxeny’), in myth and cult the entertaining of a god or gods by humans, usually at a meal. In Homer, the gods are said to ‘meet’ or be present at a sacrifice; more specifically, at Odyssey 17. 485–8 they roam the earth in disguise, testing the moral qualities of mortals. This is the germ of the typical theoxeny myth, in which a deity is given—or refused—hospitality, and after an epiphany effects a reward or punishment. ‘Failed’ theoxenies are exemplified by the story of Pentheus, while successful ones form an aetiology for very many cults, esp. of Demeter and Dionysus. In this pattern the host is often worshipped as a hero (see hero‐cult), having been instructed by the deity and thus become the cult's first priest or the introducer of a new technique such as viticulture (see culture‐bringers). The reception of Demeter at Eleusis, narrated in the Homeric Hymn to Demeter, has elements of both success and failure. But perhaps the best‐known literary version, probably deriving ultimately from local sources, is the story of Baucis and Philemon.
In ancient usage, the term theoxenia is confined to cult, while as a festival name it indicates a specific type of worship in which a table is spread and a banqueting couch laid out for the divine guest or guests. The meal is commonly shared by the worshippers, thus contrasting with normal sacrifice, which distinguishes human from divine portions. One of the best‐known examples was the Theoxenia of Delphi, which attracted delegates from all over Greece as well as numerous gods, among whom Apollo was predominant. A parallel ritual, partly influenced by Greek custom, is the Roman lectisternium.
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Haha, the face at the end, I didn't put that there, it may have been some residual from all the codes that got copy pasted, which I deleted.
The following is here because it sounds like she says "Amida"
https://en.m.wikipedia.org/wiki/Amit%C4%81bha
https://en.m.wikipedia.org/wiki/Raig%C5 ... Attendants
https://en.m.wikisource.org/wiki/Shinto ... Chapter_14
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It is a real religion, and besides the worship of other Buddhas, comprises that of an Infinite Being—the Buddha Amida—having certain attributes which we should term divine, and of his assessors, with doctrines far more abstruse and profound than those which were taught by Sakyamuni himself.
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https://www.theoi.com/Cult/ArtemisCult4.html
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Strabo, Geography 14. 5. 19 (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) :
"Pylai (the Gates), as it is called, which is the boundary between the Kilikoi (Cilicians) and the Syrians. In Kilikia is also the temple and oracle of Artemis Sarpedonia; and the oracles are delivered by persons who are divinely inspired."
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https://en.m.wikipedia.org/wiki/Temple_ ... Marseille)
https://upload.wikimedia.org/wikipedia/ ... ry_BCE.jpg
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A silver drachma inscribed with MASSA[LIA] (ΜΑΣΣΑ[ΛΙΑ]), dated 375-200 BC, during the Hellenistic period of Marseille, bearing the head of the Greek goddess Artemis on the obverse and a lion on the reverse
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https://upload.wikimedia.org/wikipedia/ ... r_Cave.JPG
https://en.m.wikipedia.org/wiki/Massalia
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It had a large temple of the cult of Apollo of Delphi on a hilltop overlooking the port and a temple of the cult of Artemis of Ephesus at the other end of the city.
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https://www.persee.fr/doc/numi_0484-894 ... 6_175_3417
https://www.romanports.org/en/articles/ ... e-eng.html
https://europebetweeneastandwest.wordpr ... re-to-see/
https://europebetweeneastandwest.wordpr ... -part-two/
https://en.m.wikipedia.org/wiki/Harlequin
https://warhammer40k.fandom.com/wiki/Cegorach